Zhou Yi Kou Yi (周易口義)

先生曰：夫《易》者，伏羲、文王、周公、孔子所以垂萬世之大法，三才變易之書也。自伏羲仰觀天文，俯察地理，始畫八卦，故爻有九六以盡陰陽之數，位有三畫以盡三才之道，寫天地雷風水火山澤之象以盡天下之用，明健順動入止說陷明之體以盡天下之理。然而伏羲之時，世質民淳，巧偽未興，詐端未作，故雖三畫亦可以盡吉凶之變。自神農至堯舜，莫不取法八卦之象以為大治之本。歴夏商以及桀紂之世，民欲叢生，奸偽萬狀，禮隳樂缺，天下紛然，故三爻不能盡萬物之消長、究人心之情偽。文王有大聖之才，罹於憂患，觀紂之世小人在位，詐偽日熾，思周身之防，達憂患之情，通天人之淵蘊，明人事之始終，遂重卦為六十四，重爻為三百八十四，又於逐卦之下為之彖辭，故天地通變之道、萬物情偽之理一備於此。

Master Hu Yuan said: The Book of Changes is a book used by the four sages Fuxi, King Wen, the Duke of Zhou, and Confucius to establish the fundamental principles for all generations. It is a book that explains the changes and transformations of heaven, earth, and humanity, the three principles of the cosmos. In the beginning, Fuxi looked up to observe the sun, moon, and stars in the sky, and looked down to examine the mountains and rivers on the earth, and thus began to draw the eight trigrams. Therefore, the lines in the trigrams are divided into two types, nine and six, with nine representing yang and six representing yin, thus fully expressing the numbers of yin and yang. Each trigram consists of three lines, corresponding to the three principles of heaven, earth, and humanity. It also uses eight kinds of natural phenomena, namely heaven, earth, thunder, wind, water, fire, mountain, and marsh, to depict the functions of all things in the world. Furthermore, it uses eight types of trigram qualities, namely Qian (Heaven) representing strength, Kun (Earth) representing compliance, Zhen (Thunder) representing movement, Xun (Wind) representing penetration, Gen (Mountain) representing stillness, Dui (Lake) representing communication, Kan (Water) representing depth, and Li (Fire) representing brightness, to clarify the principles of the world. However, in the time of Fuxi, the people were simple and honest, and there were no signs of cunning and deceit, so the three-line trigrams were sufficient to explain the changes of good and bad fortune. From Shen Nong to Yao and Shun, all the successive sage kings used the images of the eight trigrams as the fundamental principle for governing the world. But by the time of the Xia and Shang dynasties, especially during the reigns of Jie and Zhou, human desires proliferated, and deceit and hypocrisy took many forms. The rites were destroyed, and the music education was incomplete, leading to chaos throughout the world. The three-line trigrams were no longer sufficient to explain the growth and decline of all things or to discern the true nature of people's hearts. King Wen, possessing great wisdom, found himself in a time of hardship. He saw that in the time of King Zhou, the wicked held power, and the风气 of deceit was growing stronger day by day. Therefore, he deeply considered ways to protect himself, investigated the actual situation of worries, and comprehended the profound meanings of the heavens and human affairs. He understood the origins and development of worldly events, and thus overlapped the eight trigrams in pairs to form the sixty-four trigrams, doubling the three lines to make 384 lines in total. He also added "tong" (interpretative) texts beneath each trigram, which are the words that summarize the main meaning of each trigram. Thus, the principles of the transformation of heaven and earth and the truth of the authenticity and falsehood of all things are all fully contained in this book.

然謂之《易》者，按《乾鑿度》云：「易一名而含三義，簡易也，不易也，變易也。」故穎達作疏，洎崔覲、劉正簡皆取其說。然謂不易、簡易者，於聖人之經繆妄殆甚。且仲尼曰：「名不正則言不順，言不順則事不成。」是言凡興作之事先須正名，名正則事方可成，況聖人作《易》為萬世之大法，豈復有二三之義乎？按掦子曰：「陰不極則陽不生，亂不極則徳不形。」又《繫辭》曰：「易窮則變，變則通，通則乆。」又云：「生生之謂易。」是大《易》之作，專取變易之義，蓋變易之道，天人之理也。

As for why this book is called the "I Ching" or "Zhou Changes," according to the Han dynasty commentary text "Qian Zao Du," the name "Yi" contains three meanings: simplicity, constancy, and change. Tang dynasty scholar Kong Yingda, in his work "Zhou Changes: The Correct Meaning," adopted this view, and later scholars such as Cui Jin and Liu Zhengjian followed suit. However, including both "constancy" and "simplicity" in the meaning of the book's name is, for the sage's classic, extremely absurd. Confucius said, "If the names are not properly established, speech will not be in order; if speech is not in order, things will not be accomplished." This means that before doing anything, one must first establish the proper name, and only then can the matter be successfully carried out. How much more so for the sage in composing the "I Ching," which was meant to establish the fundamental principles for all generations! How could the book's name encompass two or three meanings at once? Yang Xiong said, "If yin energy does not reach its extreme, yang energy will not arise; if disorder does not reach its extreme, virtue and governance will not be evident." The "Great Treatise" also says, "When things reach their limit, they change; when they change, they become unblocked; when they become unblocked, they can endure." It also says, "Continuous generation and ceaseless transformation are called 'Yi.'" Clearly, the composition of this great "I Ching" is based solely on the meaning of "change." For the principle of change is the fundamental law that connects heaven and human affairs.

以天道言之，則陰陽變易而成萬物，寒暑變易而成四時，日月變易而成晝夜；以人事言之，則得失變易而成吉凶，情偽變易而成利害，君子小人變易而成治亂。故天之變易則歸乎生成而自為常道，若人事變易，則固在上位者裁制之如何耳。

From the perspective of heaven's way, yin and yang energies alternate and change, thus giving rise to all things; the coming of cold and the arrival of heat alternate and change, thus forming the four seasons of spring, summer, autumn, and winter; the sun and moon alternate and change, thus distinguishing day and night. From the human aspect, one matter has gain and loss, and through alternating change, good fortune and misfortune arise; human hearts have truth and falsehood, and through alternating change, benefit and harm emerge; in the court, the virtuous and the petty alternate in rising and falling, thus producing times of peace and times of chaos. Therefore, the change of heaven's way ultimately leads to the generation and accomplishment of all things; it itself is the constant law, requiring no concern from people. As for the change in human affairs, which direction it will take depends entirely on the judgment and control of those in power.

何則？在位之人苟知其君子小人相易而為治亂，則當常進用君子而擯斥小人，則天下常治而無亂矣；知其情偽相易而成利害，當純用情實而黜去詐偽，則所為常利而無害矣；知其得失相易而成吉凶，當就事之得而去事之失，則其行事常吉而無凶矣。是皆人事變易，不可不慎也。故大《易》之作，專取變易之義。

Why is it said like this? A person in an official position, if he understands that the rise and fall of the virtuous and the petty will bring about peace and chaos, should often promote the virtuous and exclude the petty, thus achieving long-term stability and preventing calamity; if he understands that the true and false in human hearts alternate to bring benefit and harm, he should universally employ the honest and dismiss the deceitful, thus gaining benefits and avoiding harm; if he understands that the proper and improper in matters alternate to bring good fortune and misfortune, he should act according to what is right and remove what is wrong, thus acting often in good fortune and avoiding misfortune. All these belong to the changes in human affairs, which must be taken seriously. Therefore, the great Book of Changes was written with the sole focus on the concept of change.

謂之《周易》者，自伏羲畫卦，文王重之，又從而為之彖辭，至周公又為之爻辭，仲尼又十翼之，數聖相繼，其道大備於周，故曰《周易》。謂之上經、下經者，自乾坤至坎離三十卦謂之上經，自咸恆至未濟三十四卦謂之下經。然則所以分上下二經者，以簡帙重大，故分之也。乾坤者天地之象，坎離者日月之象，故取以為上經；咸恆者夫婦之義，既濟未濟人倫終始之道，故取以為下經。先儒亦常謂不分之即無損於義，分之亦無害，其實但以簡帙重大而分之也。乾傳者，乾卦名也；傳，傳也，言傳述聖人之法以示萬世也。

The reason it is called The Zhou Yi is because it began with Fuxi drawing the Eight Trigrams, then King Wen combining pairs of trigrams to form the sixty-four hexagrams and adding the彖辞 to each, followed by the Duke of Zhou adding the Line Statement to each line, and finally Confucius writing the Ten Wings to explain it. These several sages passed down the tradition one after another, and the system became fully developed during the Zhou dynasty, hence the name The Zhou Yi. It is divided into the Upper Classic and the Lower Classic. The Upper Classic includes the hexagrams from Qian and Kun up to Kan and Li, making thirty hexagrams in total. The Lower Classic includes the hexagrams from Xian and Heng up to Wei Ji, making thirty-four hexagrams in total. The reason for dividing it into Upper and Lower Classics was because the bamboo slips were too numerous and heavy, making it necessary to split them. Qian and Kun represent the images of Heaven and Earth, while Kan and Li represent the images of Sun and Moon, so they are used to lead the Upper Classic. Xian and Heng discuss the meaning of marital union, while Ji Ji and Wei Ji discuss the beginning and end of human relationships, so they are used to conclude the Lower Classic. Earlier scholars also often said that separating them did not harm the meaning of the classics, nor did it cause any inconvenience. The real reason was simply that the bamboo slips were too heavy. As for the titles such as "Qian Transmission," "Qian" is the name of the hexagram, and "Transmission" means to explain or convey. It refers to conveying the rules established by the sages, to enlighten future generations.

義曰：此伏羲所畫之卦也。伏羲畫八卦，始有三爻，一爻為地，二爻為人，三爻為天，以象三才之道，然未能盡變通之理，故文王重之為六爻。初為地之下，有蒙泉之象；二為地之上；三於人為臣民之位；四出於臣民之上，為儲貳之象；五正當天位；六為天之上，有太虛之象。然後萬物成形而天下之能事畢矣。六爻皆陽，象天積諸陽氣而成也。既象天，其不名天而名乾者，蓋天者乾之形，乾者天之用。

Hu Yuan explained: This is the hexagram drawn by Fuxi. Fuxi drew the eight trigrams, each originally consisting of three lines. The lowest line represents the earth, the middle line represents people, and the top line represents heaven, thus symbolizing the three elements of heaven, earth, and humanity. However, three lines were insufficient to fully express the principles of change and comprehensiveness, so King Wen combined them in pairs to form six lines. The first line is beneath the earth, symbolizing hidden springs underground; the second line is above the earth; the third line, in terms of human affairs, represents the position of common people; the fourth line is above the common people, symbolizing the prince or crown prince; the fifth line is the position of the emperor; and the top line is above the position of the emperor, symbolizing the vast and empty space. In this way, all things take shape, and all possible actions under heaven are fully included. The hexagram Qian has all six lines as yang lines, symbolizing heaven. Since it symbolizes heaven, why is it called Qian instead of Tian? Because "Tian" refers to the form of Qian, while "Qian" refers to the function of heaven.

夫天之形，望之其色蒼然，南樞入地下三十六度，北樞出地上三十六度，狀如倚杵，此天之形也。言其用，則一晝夜之間凡行九十餘萬里。夫人之一呼一吸謂之一息，一息之間天行已八十餘里，人之一晝一夜有萬三千六百餘息，是故一晝一夜而天行九十餘萬里，則天之健用可知。自古及今，未嘗有毫釐之過，亦未嘗有毫釐之不及，蓋乾以至健至正而然也。

The form of Heaven is far away, appearing as a vast blue color. Its southern pole rotates beneath the horizon by thirty-six degrees, while its northern pole rises above the horizon by thirty-six degrees. The entire celestial sphere is tilted, like a crooked pestle leaning against something. This is the form of Heaven. As for the function of Heaven, it travels over ninety thousand li in a single day and night. One breath and one exhalation of a person is called "one breath." In one breath, Heaven has already moved more than eighty li. A person's day and night together amount to about thirteen thousand six hundred breaths, so Heaven travels ninety thousand li in a day and night. From this, we can imagine the vigorous and unceasing function of Heaven. Since ancient times, its movement has never been a single hair faster or slower. This is because the virtue of Heaven is extremely strong and upright, thus enabling such a constant motion.

故聖人於此垂教，欲使人法天之用而不法天之形，所以名乾而不名天也。且天之形，象人之體魄也；天之用，象人之精神也。使寒暑以成，日月以明，萬物以生，此天之健用也。若人之有耳目口鼻四體，是其形也；其口言、鼻臭、目視、耳聽、手足四體之運，此其用也。至於心之思慮，蘊於內則為五常百行，發於外則為政教禮義。故為君、為臣、為父、為子、為兄、為弟、為夫、為婦，以至於為士農工商，莫不本於乾乾不息，然後皆得其所成立也。左氏曰：「民生在勤，勤則不匱。」是皆言人當法天之健用也。故曰乾。

Therefore, the sage established this teaching to instruct people to emulate the function of heaven, rather than imitate its form. Hence, this hexagram is named "Qian" instead of "Heaven." Moreover, the form of heaven is like the body of a person, while its function is like the spirit. It brings about the alternation of cold and heat, completes the four seasons, illuminates the sun and moon, and nurtures all things. These are the ceaseless and vigorous functions of heaven. Similarly, a person has ears, eyes, mouth, nose, and limbs, which are his physical form; but the mouth can speak, the nose can discern flavors, the eyes can see, the ears can hear, and the limbs can move. These are the functions of a person. As for the mind's contemplation, it is hidden within as the five constants of benevolence, righteousness, propriety, wisdom, and faithfulness, along with various virtues, and expressed outwardly as government orders, education, and moral principles. Therefore, whether one is a ruler, a subject, a father, a son, an elder brother, a younger brother, a husband, or a wife, or even a scholar, farmer, artisan, or merchant, none can achieve success without the fundamental spirit of ceaseless self-strengthening known as "Qian Qian Bu Xi." The "Zuo Zhuan" says, "The people's livelihood depends on diligence; diligence ensures no scarcity." These words all emphasize that humans should emulate the ceaseless and vigorous functions of heaven. Hence, this hexagram is called "Qian."

元、亨、利、貞。

The Hexagram Statement of Qian says: Qian has the virtue of "Yuan," which creates all things; the virtue of "Heng," which ensures the smooth flow of all things; the virtue of "Li," which allows all things to be suited to their proper place; and the virtue of "Zhen," which brings all things to a stable and correct state.

義曰：文王既重伏羲所畫之卦，又為此卦下之彖辭，以明乾之四徳，又配之四時五常而言也。元者，始也，言天以一元之氣始生萬物，聖人法之以仁而生成天下之民物，故於四時為春，於五常為仁。

Hu Yuan explained: King Wen first took the eight trigrams drawn by Fuxi and overlapped them in pairs, then added a commentary below each trigram to explain the four virtues of Qian. He also paired these virtues with the four seasons and the five constants of benevolence, righteousness, propriety, wisdom, and faithfulness. "Yuan" means the beginning, referring to the primordial qi that heaven uses to give birth to all things. The sage emulates this, using benevolence to nurture the people and all things under heaven. Therefore, "Yuan" is paired with the season of spring and the constant of benevolence.

亨者，通也。夫物春始生之，夏則極生而至於大通，故高者、下者、洪者、纎者各遂其分而得其性也。聖人觀夏之萬物有高下洪纎，乃作為禮以法之，使尊者、卑者、貴者、賤者各定其分而不越於禮，故於四時為夏，於五常為禮。

"Xing" means to be unobstructed. In spring, all things begin to sprout, and by summer they have grown to their fullest and are completely unobstructed. Therefore, whether high or low, large or small, each follows its own nature and fulfills its own function. The sage observed that in summer, all things have high and low, large and small, and thus established rituals to follow this pattern, enabling the superior, the inferior, the noble, and the humble to each abide by their proper roles without transgressing the boundaries of ritual. Therefore, "Xing" corresponds to the summer season among the four seasons and to ritual among the five constants.

利者，和也。在《文言》曰：「利者，義之和。」言物之既生既育，故必成之有漸，自立秋涼風至，八月白露降，九月寒露降，以至為霜為雪，以成萬物，莫不有漸而成也。聖人法之以為義，義者冝也，天下之民雖有禮以定其分，然必得其義以裁制之，則各得其冝也，故於四時為秋，於五常為義。

"Li" means harmony. The "Wenyan Zhuan" says: "Li is the harmonization of Yi." This means that after all things have grown and developed, when they mature, there must be a gradual process: from the autumn wind starting in the beginning of autumn, to the white dew falling in August, the cold dew falling in September, until frost and snow descend, which hasten the ripening of all things. There is nothing that does not mature gradually. The sage took this principle and applied it as "Yi." Yi means appropriateness; although the people have already established their roles through ritual, they must still be guided and regulated by Yi so that everyone can attain what is appropriate for them. Therefore, "Li" corresponds to the autumn season among the four seasons and to Yi among the five constants.

貞者，正也，固也，言物之既成必歸於正，以陰陽之氣幹了於萬物。聖人法之為智，事非智不能幹固而成立，故於四時為冬，於五常為智。然則此五常不言信者何也？蓋信屬於土，土者分王四季，凡人之有仁義禮智，必有信然後能行，故於四者無所配也。

"Zhen" means uprightness and firmness, indicating that once things have matured, they must inevitably return to a state of correctness. This is how yin and yang energies complete the growth and transformation of all things. The sage took this principle and embodied it as "wisdom"; without wisdom, nothing can be accomplished firmly or successfully. Therefore, "Zhen" corresponds to winter among the four seasons and to wisdom among the five constants. But why is "trust" not included among the five constants? Because trust belongs to the earth element in the Five Phases, and earth is strongest at the end of each of the four seasons, not exclusively belonging to one season. Human beings possess benevolence, righteousness, propriety, and wisdom, but they must rely on trust as a foundation for these virtues to function properly. Hence, trust is not assigned to these four virtues alone.

然此四徳，以天下事業言之，則元為樂，亨為禮，利為刑，貞為政。何則？蓋元者始生萬物，萬物得其生然後鼔舞而和樂，聖人法之制樂以治天下，則天下之民亦熙然而和樂，故以元為樂也。天下既已和樂，然而不節則亂，故聖人制禮以定之，使上下有分，尊卑有序，故以亨為禮也。

Now speaking of these four virtues, if we apply them to the affairs of governing the world, "Yuan" corresponds to music, "Heng" corresponds to ritual, "Li" corresponds to punishment, and "Zhen" corresponds to government. Why is this so? "Yuan" is the beginning of generating all things; after all things receive vitality, they naturally rejoice and harmonize with joy; sages take this as a model, creating music to govern the world, and thus the people of the world become happy and harmonious, so "Yuan" is paired with music. The world has already become harmonious and joyful, but if there is only continuous joy without restraint, disorder will arise. Therefore, sages establish ritual to regulate it, making sure that superiors and inferiors have their proper roles and ranks, so "Heng" is paired with ritual.

夫禮樂既行，然其間不無不率教者，聖人雖有愛民之心，亦不得已乃為刑以治之，於是大則有征伐之具，小則有鞭樸之法，使民皆畏罪而遷善，故以利為刑也。夫天下既有樂以和之，禮以節之，刑以治之，不以正道終之則不可也，故政者正也，使民物各得其正，故貞為政也。夫四者達而不悖，則天下之能事畢矣。故四者在《易》則為元亨利貞，在天則為春夏秋冬，在五常則為仁義禮智，聖人備於乾之下，以極天地之道而盡人事之理也。

When rites and music have been implemented, there will inevitably be some people who refuse to obey moral education. Although the sage has a compassionate heart for the people, he is forced to establish punishments to correct them. There are major punishments such as military campaigns against criminals, and minor ones such as whipping and beating. This makes the people fear punishment and thus reform their ways. Therefore, the character 'li' is paired with punishment. The world has music to promote harmony, rites to establish propriety, and punishment to enforce discipline. If one does not use the right path to conclude matters, things will still not be resolved. 'Zhen' means to be upright, and it is to make the people and all things return to the right path. Therefore, the character 'zhen' is paired with governance. These four things are all practiced and do not contradict each other, thus completing the tasks of governing the world. Therefore, these four are in the Book of Changes as yuan, heng, li, zhen; in the seasons as spring, summer, autumn, winter; in the five constants as benevolence, righteousness, propriety, wisdom. The sage has arranged them completely under the Qian hexagram to exhaust the principles of heaven and earth and to explain the principles of human affairs.

初九，潛龍勿用。

The line statement of Chou Jiou says: The dragon remains hidden below, at this time there is nothing to be done. According to Hu Yuan's interpretation, this sentence is the sage's warning to future generations: do not take concealment and withdrawal as a virtue to practice.

義曰：自此至用九，皆周公所作之爻辭也。爻者，效也，效一卦之動而為之，故謂之爻。謂之初者，一卦之始也；謂之九者，陽之數也。凡《易》言九六者，皆陰陽之數也。天一、天三、天五、天九是陽數之竒也，地二、地四、地六是陰數之耦也。潛者，隠也；龍者，有變化之神，陽氣之象也；陽以生成為徳，君子之象也。

Hu Yuan explained: From this passage onwards, up to "Use Nine," all are the line statements composed by the Duke of Zhou. "Yao" means to imitate; it imitates the changes within a hexagram and is thus called "Yao." The term "Chu" refers to its position at the beginning of a hexagram, while "Jiu" refers to the number nine, which represents the numerical symbol of yang. In the Book of Changes, whenever "Nine" or "Six" is mentioned, it refers to the numbers of yin and yang: the odd numbers one, three, five, and nine belong to yang, while the even numbers two, four, and six belong to yin. "Qian" means to be hidden; "Long" is a mythical creature capable of transformation, used to symbolize yang energy. Yang, which nurtures and brings about the creation of all things, is also used to symbolize the gentleman.

凡乾坤之十二爻，配之十二月，今初九乃是建子之月，一陽始萌於黃鍾之宮，雖生成之功未及於物，然已有生成萬物之心矣；若君子未得位之時，雖道未澤於世，然已有澤天下之心矣。謂之潛龍者，言陽氣未發見而在潛隠之地也；勿用者，聖人戒後世勿用此潛龍為徳也。

The trigrams Qian and Kun together have twelve lines, each corresponding to one of the twelve months. Here, the line "Chu Ji" corresponds to the eleventh month of the summer calendar, known as the "Month of Zi," when the first line of yang energy begins to stir in the underground palace governed by the "Huangzhong" pitch pipe. Although this yang energy has not yet exerted its nurturing effects on all things, it already harbors the intention to give birth to all things. This is similar to a gentleman who has not yet obtained a position; his way may not yet benefit the world, but his mind already holds the aspiration to benefit the whole realm. It is called "Qianlong" to indicate that the yang energy has not yet emerged and remains hidden and concealed. The phrase "Wu yong" means that the sage warns future generations not to regard this hidden and concealed state as a virtue to be practiced.

何以言之？凡人萃五行秀氣而生，為萬物之最靈者也，然天下之眾，愚不肖者常多，賢智者常少，況聖人挺全粹之徳，受天元之純，則又過於賢也逺矣。夫有聖人之資，則無所不通，無所不明矣，固當出見於世，輔其君，澤其民，利其物，以成天下之事業則可也。《文言》曰：「君子以成徳為行，日可見之行也。」今有聖人之徳之明，反以潛隠為事，則天下之愚不肖將誰治之？是不知天所以生聖人之意也。

Why is it said like that? Humans are born from the refined essence of the Five Phases, and are the most spirited among all things. Yet among the myriad people in the world, the foolish and unvirtuous are always the majority, while the wise and virtuous are few. How much more so for the sage, who possesses pure and complete virtue and inherits the refined vital energy from Heaven, who is far superior to ordinary virtuous people. If one has the qualities of a sage, then one should be capable of understanding everything and seeing clearly. Therefore, one should naturally appear in the world to assist his ruler, benefit his people, contribute to the welfare of the world, and accomplish a great cause that benefits the world. That is the right thing to do. The "Commentary of the Documents" says: "A gentleman puts his cultivated virtue into practice, which is a daily visible action." Now, if one possesses the virtue and wisdom of a sage, yet constantly retreats into seclusion, then who will govern the foolish and unvirtuous people in the world? This is not understanding the purpose of Heaven in producing sages.

孔穎達作疏，以謂勿用者，於此時小人道盛，若其施用則為小人所害，寡不敵眾，弱不勝強，禍患斯及，故戒勿施用。此大非聖人之。夫聖人才無所不能，智無所不周，懐道徳，持仁義，以革天下弊，舉陋典，新汙俗，矯曲為直，表邪為正，以陶冶於上而天下治矣，又何憚小人之害？若懼其見害而勿施用，則是天下常亂而不可得治也。

Kong Yingda wrote in The Correct Meaning of the Zhou Changes, explaining the phrase "do not use" as follows: at this time the power of the petty people is flourishing, if one comes out to act, he will be harmed by the petty people. Few people cannot overcome many, weak strength cannot overcome strong strength, and calamity will immediately come upon him, so he is warned not to act. This greatly contradicts the original intention of the sage. - Below the phrase "this is certainly not the intention of the sage," there is a missing character. One must know that the sage is capable of anything, his wisdom is comprehensive, his heart is filled with morality, and he upholds benevolence and righteousness, using these to eliminate the evils of the world, to abolish outdated customs, to renew corrupt customs, to straighten the crooked, and to correct the perverse. In the position of authority, he cultivates and educates the people, and the world is thus well governed. Why then should he fear the harm of petty people? If one refrains from acting merely because of fear of being harmed, then the world will remain in chaos forever and will never be properly governed.

然此勿用者，蓋言勿用此潛龍為徳也。今歴考《易》中或彖或爻言勿用者有四：若《屯》之彖云「勿用有攸往」，言屯難之時，不可徃撓其民，務安全也；《姤》之彖云「勿用取女」，言一女配一男是其正也，今一陰而遇五男，剛壯者也，若此之女勿可取之，不可與長也。

Therefore, the phrase 「勿用」 here refers to not treating concealment and withdrawal as a virtue to be practiced. Now, examining the instances in the Book of Changes where either the彖辞 or Line Statement mention 「勿用」, there are four such cases. For example, the彖辞 of the卦屯 says 「勿用有攸往」, meaning that in a time of difficulty and initial establishment, one should not hastily proceed to disturb the people, but rather ensure their stability and security. The彖辞 of the卦姤 says 「勿用取女」, meaning that a woman should be matched with one man only, and the卦姤 represents a single阴爻 encountering five阳爻, which is a group of strong and vigorous men. Therefore, such a woman should not be married to, and cannot be in a long-term relationship with.

《師》之上六曰「大君有命，開國承家，小人勿用」，言上六師道之成，大君班爵行賞，其功大者開建其國為諸侯，其功小者建立其家為卿大夫。若小人偶立一戰之效，與之金帛可也，賜之甲冑可也。後漢光武不任功臣以吏事，深得其道；不然，若用小人必亂其邦，所以韓、彭、英、盧立功受地，不旋踵而就戮也。

The sixth line at the top of the "Military" hexagram says, "The great sovereign issues a decree, establishes states and inherits families, do not employ petty men." This means that by the time the sixth line at the top is reached, the art of warfare has already been completed. The Son of Heaven issues an edict, rewarding according to merit: those with great achievements are granted territories to become feudal lords, while those with lesser achievements are given positions within noble families. As for petty men who happen to achieve a single military success, it is acceptable to reward them with gold and silk, or to grant them armor and weapons, but they should not be given land and people. Emperor Guangwu of the Eastern Han dynasty did not allow his founding generals to take charge of civil administration, precisely following this principle. If this were not done, once petty men were appointed, they would inevitably disrupt the state. Therefore, figures like Han Xin, Peng Yue, Ying Bu, and Lu Wan, who achieved great feats and were granted territories, were soon executed.

之六三曰「勿用取女，見金夫，不有躬，無攸利」，言婦人必當正靜其徳，以待六禮之備，然後用父母之命、媒妁之言，方可歸之。今六三持身不正，見其金夫遂欲從之，聖人戒之勿用取此女也。

The fourth instance is from the hexagram "Meng" (Obstruction), line six in the third position. The original text at the beginning of this line omits the hexagram name. The line statement says, "Do not take a wife, see a wealthy man, lose one's own integrity, there is no benefit." This means that a woman must maintain proper and quiet conduct, waiting until the six formal wedding procedures, including the presentation of betrothal gifts and asking for the name, are complete, and then proceed to marriage according to the instructions of her parents and the mediation of the matchmaker. Now, line six in the third position shows that the person is not properly behaved, and upon seeing a wealthy man, she wants to follow him immediately. Therefore, the sage warns against marrying such a woman.

由是觀之，聖人之戒後世不可用潛龍為徳，誠無疑矣。故孔子目長沮、桀溺曰：「鳥獸不可與同群，吾非斯人之徒與而誰與？」又曰：「素隱行怪，後世有述焉，吾弗為之矣。」葢後世之人多以潛隱為徳，或隱於巖野，或遯於林泉，罔徳義以沽名，傲衣冠以耀志，故有終身不見用於世而亂人倫者也。

From this, it is clear that the sages warned future generations not to regard concealment and withdrawal as virtue, and this is indeed without doubt. Therefore, Confucius commented on the two hermits, Changju and JieNi, saying, "How can a person live with birds and beasts? If I do not associate with people in the world, with whom shall I associate?" He also said, "Seeking obscure doctrines and acting in strange ways, perhaps later generations may speak of me, but I will not do such things." Probably, later generations often regarded concealment and withdrawal as a virtue. Some hide in mountain rocks and desolate places, others retreat into forests and springs, deceiving morality and righteousness to gain reputation, looking down upon clothing and rituals with arrogance to show their virtue. Thus, there are those who remain unused by the world all their lives, yet disturb the principles of human relationships and the order of society.

且疏又引舜耕歴山、漢祖為泗水亭長，是豈終潛哉？蓋養成其徳耳。然聖賢其無隠乎？曰：已道未著，已行未成，必學問之以養成聖徳，然後施為於天下耳，甘終身於山林川澤哉？

Kong Yingda's commentary also cites examples such as Shun plowing in Lishan and Han Gaozu serving as the magistrate of Sishui County, but can these two men have remained hidden all their lives? They merely cultivated and perfected their virtue during that period. So, do sages and virtuous men never retreat into seclusion? The answer is: when one's way has not yet become evident and one's virtue has not yet been cultivated, one must rely on study and seeking guidance to nurture and achieve the virtue of a sage, and only then can one apply it to the world; how could one willingly spend a lifetime in mountains and marshes?

然或上下為戾，亦有可隠之時，故《中庸》曰：「君子之道，費而隱。」雖然，豈隠遁哉？隠其身，不隠其道。所以然者，不以一己之私忘天下之公。故孔子皇皇於衰周，孟軻汲汲於戰國，皆謂有聖人之徳，身未顯而其道不自窮也。乾六爻皆聖人象也，若之何有聖人之資而潛隠自居乎？《文言》曰：「潛之為言也，隠而未見，行而未成，是以君子弗用也。」聖人之戒勿用潛隠為徳，可謂明矣。

Of course, if there is a lack of harmony between the ruler and the minister, there are indeed times when one should withdraw. Therefore, the Doctrine of the Mean says, "The way of the superior man is vast in its application and subtle in its essence." However, does this mean that one should retreat from the world? What is hidden is only one's personal self, not one's way. This is because one must not abandon the public good of the world for one's own private desires. Thus, Confucius wandered about in the declining Zhou dynasty, anxious and restless, while Mencius sought tirelessly in the Warring States period. They both carried the virtue of the sage, though they themselves were not yet successful, but their way was not thereby confined to themselves. The six lines of the Qian hexagram all represent the image of the sage. How can one possess the qualities of a sage yet be content to remain hidden and concealed? The Wenyan Zhuan says, "To be in a state of concealment means to be hidden but not yet revealed, with virtue not yet cultivated, so the superior man temporarily does not put it into practice." The sage warns against taking concealment as a virtue, which is clearly stated.

九二，見龍在田，利見大人。

The line statement for Nine in the Second says: The dragon has already appeared in the fields, at this time it is favorable to meet a great person of great virtue.

義曰：九二之爻，是十二月中氣之後、正月中氣之前，陽氣發見地上之時也。田者，稼穡所生而有資益之地也。以人事言之，則是聖賢君子有中庸之徳發見於世之時也。夫君子之道，積於內則為中庸之徳，施於外則為皇極之化。此爻但有君徳而無君位，故曰見龍在田。

Hu Yuan explains: The second line, Nine, corresponds to the period after the middle of the twelfth lunar month's Great Cold and before the middle of the first lunar month's Rain Water, which is the time when yang energy begins to appear on the surface. "Field" refers to land used for growing crops, which nourishes and benefits people. In terms of human affairs, this is the time when sages and virtuous persons embody the virtue of the Mean and appear in the world. The way of the gentleman is to cultivate the Mean within the heart and to manifest it outwardly as the great central teaching mentioned in the "Book of Documents · Hongfan" as "Huangji." This line has the virtue of a sovereign but not the position of a sovereign, hence it is called "Seeing the Dragon in the Field."

利見大人者何？蓋凡有大人之徳，必須利見有大才大徳之君，然後可以行己之道，若舜之得堯、禹之得舜、伊尹之得成湯、傅說之得高宗、呂尚之得周文是也。然則五得天位，亦曰利見大人者何？曰：有是君必須有是臣，然後萬務可舉，天民可治，若堯得舜、舜得禹皋陶、禹得稷、成湯得伊尹、文王得呂尚是也。故九二九五之爻皆言利見大人。

"What does 'beneficial to meet a great person' mean? Generally, a person who possesses the virtue of a great person must have the good fortune to meet a great and virtuous ruler in order to promote his own ideas. For example, Shun met Yao, Yu met Shun, Yi Yin met King Cheng Tang, Fu Yue met King Wen of Yin, and Lü Shang met King Wen of Zhou, all in this way. Then why does 'Nine in the Fifth' also say 'beneficial to meet a great person'? The answer is: even with such a ruler, there must also be such a minister, then all government affairs can be properly handled and the people can be well governed. For example, Yao obtained Shun, Shun obtained Yu and Gao Yao, Yu obtained Hou Ji, King Cheng Tang obtained Yi Yin, and King Wen obtained Lü Shang, all in this way. Therefore, both the second and fifth lines speak of 'beneficial to meet a great person.'

今驗於《易》，或彖或爻言利見大人者有七：《萃》之彖曰「王假有廟，利見大人」，言既作廟以萃聚先祖之神靈，必須得大才大徳之人以輔行其禮；《訟》之彖曰「利見大人」，言訟之事必須利見大才大徳之人以辨其是非；《巽》之彖曰「小亨，利有攸往，利見大人」，言申其號令法制，必須大才大徳之人以參酌恢隆之也；《蹇》之上六曰「徃蹇來碩，吉，利見大人」，言居蹇難之極，往則益蹇，若來居位則安，安則得其碩大之福而吉，必須利見大才大徳之人以求解散蹇難也。及此乾之二五，凡七，皆聖人之微也。

Now checking against the I Ching, there are seven instances in the Tuangong or Yaozhi that mention "beneficial to see a great person." The Tuangong of the Cui hexagram says, "The king comes to the temple, beneficial to see a great person," meaning that when the king has established a temple to gather the spirits of ancestors, he must rely on a great and virtuous person to assist in the sacrificial rites. The Tuangong of the Song hexagram says, "Beneficial to see a great person," meaning that in matters of litigation, it is necessary to have the opportunity to meet a great and virtuous person to clarify right and wrong. The Tuangong of the Xun hexagram says, "Slightly prosperous, beneficial to go forward, beneficial to see a great person," meaning that in clarifying orders and laws, one must rely on a great and virtuous person to make adjustments and promote them further. The Yaozhi of the Jian hexagram's upper sixth line says, "Going through difficulty brings great gain, good fortune, beneficial to see a great person," meaning that when one is at the peak of difficulty, going further will only make it worse, but returning to one's original position brings stability, and stability brings great blessings and good fortune, which also requires the opportunity to meet a great and virtuous person to remove difficulties. Adding the two instances from the Qian hexagram's ninth second line and ninth fifth line, there are a total of seven instances, all discussing the subtle intentions of the sage—there may be a missing character after "the subtle intentions of the sage" in the original text.

九三，君子終日乾乾，夕惕若，厲，無咎。

The line statement for nine in the third says: The superior person is diligent and tireless all day, striving for self-improvement, and remains cautious and vigilant even at night. Although in a dangerous situation, there will be no fault.

義曰：九三居下卦之上，在人臣之極位，正當公相之權也。上則須輔弼於君，下則須總領百官以平均天下之民，凡朝廷之幾務，莫不一責於已。若專奉上而怠於恤下，則有佞邪之謟；若勤恤於下而簡於奉上，則有侵權之誅。固宜終朝乾乾，日不自暇，慎思之，力行之，不倦以終之，是上則以思輔其君，下則以思總百官以治天下之民，自朝及夕常戒懼而惕若，則可以無咎矣。若者，辭之助。注以為至於夕猶惕然，若厲，今則不取。

Hu Yuan explains: Nine in the Third is located at the top of the lower trigram, which is the highest position a minister can reach, equivalent to the authority of the Three Dukes and Prime Minister. Toward the sovereign, he should assist in rectifying the ruler's conduct; toward the people, he should lead the officials and ensure that all the people receive their due. All the important state affairs of the court must be entrusted to him. If he only attends to serving the sovereign and neglects the welfare of the people, he becomes a flatterer and a cunning minister. If he only attends to the people and neglects serving the sovereign, he will be punished for encroaching upon the sovereign's authority. Therefore, he should be diligent all day long, never allowing himself to be idle, carefully considering and striving to carry out every matter, without fatigue, until the end. This is to have the sovereign in mind all the time, thinking of assisting the ruler, and the officials and people in mind, thinking of leading the officials to govern the people. From morning to night, he should always remain cautious and alert, thus avoiding mistakes. The word "若" here is merely a sentence-ending particle. Wang Bi interpreted it as "still being vigilant at night, as if in danger," but this interpretation is no longer adopted.

九四，或躍在淵，無咎。

The line statement for nine in the fourth says: The dragon may rise up or remain in the deep, thus there will be no fault.

義曰：或者，疑惑也；躍者，騰躍也；淵者，龍之常處也。九三已極人臣之位，九四出人臣之上，切近至尊之位，既非人君，又非王官，是儲貳之象也。何哉？仲尼曰：「或躍在淵，乾道乃革。」言人道近於地，今九四近於天位，已出人臣之上，是乾道革變之始也。

Hu Yuan explains: "Or" signifies uncertainty; "leap" means to jump up; "deep pool" refers to the deep water where a dragon usually resides. Nine in the Third has already reached the peak of a minister's position, while Nine in the Fourth goes beyond the rank of ministers, closely approaching the position of the supreme ruler. It is neither the king nor part of the court officials, which is the image of a crown prince. How do we know this? Confucius said: "Or leaps in the deep pool, the principle of the Creative (Heavenly) changes." Human affairs are naturally close to position, but now Nine in the Fourth is close to the throne, surpassing the ranks of ministers, which marks the beginning of the change in the principle of the Creative.

夫太子者，天下之本，生民之望也。不有所進則無以副四海之望，欲進其位又恐侵君之權，處多懼之地，故不得不疑也。始則疑惑，終則無咎者，蓋或躍以進其徳，在淵以守其位分，是進其徳不進其位也。故昔者太子必入太學，求賢師以教諭之，就賢友以漸摩之，使知為君、為臣、為父、為子之道，目見正色，耳聞正聲，是躍以進已徳而在淵以守已位也。

The crown prince is the foundation of the state and the person whom the people look up to. If he does not strive for advancement, he would be辜负ing the expectations of the four seas; yet if he wishes to advance in position, he fears infringing upon the authority of the sovereign father. Thus, he is in a position where he is constantly in fear, and therefore must be full of doubts. Initially doubtful, he ultimately has no fault, because "or yue" (leaping up) refers to advancing in virtue, while "zai yuan" (in the abyss) means maintaining his proper position and status. This means advancing in virtue without advancing in position. Therefore, in ancient times, the crown prince was required to study in the Taixue (Imperial Academy), to invite virtuous teachers to instruct him, and to associate with virtuous friends to refine and influence him, so that he would understand the principles of being a sovereign, a subject, a father, and a son. His eyes would see proper expressions, and his ears would hear refined speech. This is using "yue" (leaping) to enhance his virtue and using "zai yuan" (in the abyss) to maintain his proper position.

《震》曰：「震驚百里，不喪匕鬯。」言百里者，威不逺也；匕鬯者，宗廟之器也。有威而不過，守禮而循常，是以見臣子之道全而不侵於君父也。

The Commentary on the Zhen hexagram says, "Thunder rumbles for a hundred li, yet the sacrificial knife and wine used in worship do not get lost." Saying "a hundred li" indicates that this power does not spread far, but has its limits. "Bi" is a ritual tool used in ancestral worship to take sacrificial animals, and "Chang" is the fragrant wine used in worship, both being objects found in the ancestral temple. The Zhen hexagram is associated with the eldest son acting as the chief worshipper, possessing authority but not exceeding proper bounds, observing rituals and following established norms. This shows that the duties of a subject or a son are fully maintained, without overstepping to harm the sovereign or father.

今輔嗣之注曰「近乎尊位，欲進其道，廹乎在下，非躍所及」，孔頴達從而疏之曰「以其遲疑進退，不敢果敢以取尊位」。且聖人六經垂萬世之教，為天下之法，所以教人臣之忠、人子之孝也，今其言曰「不敢果敢以取尊位」，是何人臣之忠、人子之孝哉？又言曰「西伯內執王心，外率諸侯以伐紂」，此尤違聖人之。如其言，則簒逆之道也，今故不取。

Now Wang Bi's commentary says, "The ninth line in the fourth position is close to the noble position of the sovereign, wishing to advance his own way, but is restrained by still being in a lower position, and cannot be achieved in one leap." Kong Yingda then explains, "Because he hesitates and is caught between advancing and retreating, he dares not decisively take the noble position." One must know that the Six Classics of the sages are the teachings for all generations and the laws for the world, used to teach ministers to be loyal and sons to be filial. Now they say, "Dare not decisively take the noble position," what kind of loyalty of a minister or filial piety of a son is this? They also say, "King Wen of the Western State had the thought of becoming king, and externally led the feudal lords to attack King Zhou," which further contradicts the original intention of the sages. The text below "this is especially contrary to the sages" also has a missing character. According to their interpretation, this is simply the way of usurpation and rebellion, so it is not adopted now.

夫聖人之言，不勸則戒。勸之者，欲其進徳也；戒之者，懼其侵君之權也。為儲貳者，但進修其徳，以禮法而守其位，則《文言》所謂「進徳修業，欲及時也」，故無咎。

The sage speaks either to encourage or to warn. Encouragement is to hope that he will improve in virtue; warning is to prevent him from infringing upon the authority of the sovereign and father. As a crown prince, he should only constantly cultivate his own virtue and maintain his position with propriety and law. This is exactly what the "Wenyan Zhuan" says: "To increase virtue and cultivate achievements is to seek the right opportunity." Therefore, there will be no mistakes.

九五，飛龍在天，利見大人。

The line statement for the ninth line at the fifth position says: The dragon has already flown and soared in the sky, at this time it is favorable to meet the great talent and virtue of the 'great person'.

義曰：九五之爻，當建辰之月，陽氣盛而上升於天，如龍之騰飛然，猶聖人積中正誠明之徳，徳既廣，業既成，即人君之位，上合天心，下順人情，以居至尊之地也。然乾之六爻，九二九五並言利見大人者，九五雖有聖人之徳之位，必須得大才大徳之臣輔佐之，然後可以有為於天下，使一民不失其所，一物必遂其性，此聖人之心也，故言利見太人。

Hu Yuan explained: The line nine in the fifth position corresponds to the third lunar month, the month of Chen, when the yang energy is flourishing and rising to the heavens, like a dragon taking flight. This is analogous to a sage who has accumulated the virtue of uprightness and sincerity, whose virtue is vast and whose achievements are complete, and who then ascends to the position of a ruler. He harmonizes with the will of heaven and the sentiments of the people, occupying the supreme position. As for why both the line nine in the second and the line nine in the fifth of the Qian hexagram mention 'favorable to see a great person': although the line nine in the fifth possesses both the virtue and the position of a sage, it still requires the assistance of a great and virtuous minister to achieve great deeds in the world, ensuring that every person has a place to live and that every thing fulfills its nature. This is the wish of the sage, hence it is said 'favorable to see a great person' — in the original text, the term 'great person' is written as 'too person'.

九二雖有聖人之徳，固須得大才大徳之君，然後得已道之行。先聖云：「水流溼，火就燥，雲從龍，風從虎，聖人作而萬物覩。」此言聖人在位，天下有聖人之徳者皆來仕於朝，皆以類應也。《禮》曰：「天降時雨，山川出雲。」如聖人在上，則天下聖人皆來輔佐之也。孟子曰：「堯以不得舜為己憂，舜以不得禹、稷、皋陶為己憂。」堯，大聖人也，必得舜；舜，大聖人也，必得禹、稷、皋陶，故可以治。是雖有大才大徳之君，必利見大才大徳之臣，然後成天下之治也。

As for the Nine in the Second, although possessing the virtue of a sage, one must encounter a great and virtuous ruler and have one's own views realized. Confucius said, "Water flows to the damp place, fire burns in the dry place, clouds arise with the dragon, and wind rises with the tiger. When a sage arises, all things look up to him." This means that when a sage holds the position of a ruler, all those with the virtue of a sage will come to serve in the court. This is the principle of mutual感应 between similar things. The Book of Rites says, "When heaven is about to send timely rain, the mountains and rivers first rise clouds." Just as when a sage is in power, the sages and virtuous men of the world will all come to assist him. Mencius said, "Yao regarded not obtaining Shun as his concern, and Shun regarded not obtaining Yu, Houji, and Gao Yao as his concern." Yao was a great sage, and he must obtain Shun; Shun was a great sage, and he must obtain Yu, Houji, and Gao Yao, only then could he govern the world. Thus, even with a great and virtuous ruler, one must have the fortune of meeting a great and virtuous minister in order to achieve the peace and governance of the world.

上九，亢龍有悔。

The line statement of the Upper Ninth says: The dragon flies too high, reaching the extreme, and there will certainly be regret.

義曰：此一爻居卦之終，亢極之地也。若聖人當衰耗之年，不可更專己任，必得聖賢之人以代己之聰明也。故堯之耄期倦於勤，則授之舜；舜耄期倦於勤，則授之禹；禹耄期，則授之啟。是聖人與時消息，知進退存亡而不至亢極，故無悔耳。

Hu Yuan explains: This line is at the very end of the hexagram, representing the highest point of elevation. It is like a sage reaching the late years of his life when his energy has declined, and he cannot continue to bear the heavy responsibilities alone. Therefore, he must find a sage to take over his duties and assist him. Thus, when Yao was in his eighties and tired of governing, he passed the state to Shun; when Shun was in his eighties and tired of governing, he passed the state to Yu; and when Yu grew old, he passed the state to his son Qi. This is how sages rise and fall with the times, knowing when to advance and when to retreat, when to stay and when to leave, thus avoiding excessive elevation and thus there is no regret.

然聖人之徳固無亢也，蓋其年有亢耳；聖人之道固無悔也，蓋其身有盛、有長、有耄耳。今上九是年齒衰耗、精神倦怠之時，若居此時不能自反而求代己任，則必有悔矣。《離》之九三曰：「日昃之離，不鼔缶而歌，則大耋之嗟，凶。」《太玄》首之上九曰：「巔靈氣形反正。」此謂也。是皆聖賢謂耄必求代而著萬世之戒也。

However, the virtue of the sage is originally not excessive, it is only his age that becomes excessive; the way of the sage is originally without regret, it is only his body that has differences of youth, strength, and old age. Now, when one is at the upper nine, it is precisely the time of old age, when the spirit is tired and the body is weak. If at this time one cannot turn inward for self-reflection and seek someone to take over his responsibilities, there will certainly be regret. The line statement of the third line of the "Li" hexagram says: "When the sun is setting, the brightness of attachment is there. If one cannot beat the earthen drum and sing songs, calmly facing it, then there remains only the lament of old age and physical decline, which is ominous." The upper nine of a certain line in Yang Xiong's "Tai Xuan" also says: "Reaching the peak, the vital energy and the body should return to the correct state." This is exactly the meaning of this principle — the original text here may have a missing word. These are all the words of sages and virtuous people: when one reaches old age, one must seek someone to take over, thus leaving a warning for generations to come.

用九，見群龍無首，吉。

The phrase "用九" says: A group of dragons appear, none competing to be first, which is auspicious.

義曰：乾之六爻，自初至上皆稱龍者，終始全用剛陽之徳也。王者法天之健，居兆人之上，亦當終始用其剛陽之徳也，故言用九見群龍。然謂無首吉者，言全用剛徳，不可居物之首也。

Hu Yuan explains: In the Qian hexagram, all six lines from the first line to the top line are called Long, indicating that the entire process fully applies the virtue of strong and vigorous yang. A ruler who follows the strong and vigorous nature of heaven, who is above millions of people, should also apply this strong and vigorous virtue throughout. Therefore, it is said, "Use nine, see a group of dragons." As for "no head is auspicious," it means that although all strong virtue is used, one should not be the first to take the initiative and act ahead of others.

何則？夫國家兵武，至剛威者也，動則蠧民之財，殘民之命，聖人不得已而用之也。凡人臣有背叛，四夷有侵撓，天子於是加兵以誅討之，去其元惡大憝，以安天下之生靈，待其有犯，然後應之耳，不可先之也。先之則窮黷矣。夫窮兵黷武，豈聖人事哉？秦之始皇、漢之孝武、隋之煬帝、唐之明皇，皆為首以自取敗亡之道耳，故聖人戒之，言無首乃得無咎也。

Why is that? The military force of a state is the most fierce and formidable thing. Once it is used, it consumes the people's wealth and injures their lives. Therefore, sages only use it when absolutely necessary. Whenever ministers rebel or the four barbarian tribes invade the borders, the Son of Heaven then sends troops to punish the chief offenders and restore peace to the people. When the enemy attacks first, then we respond. We must never strike first. To strike first is to be aggressive and wasteful in warfare. How could such behavior be that of a sage? Qin Shi Huang, Han Wu Di, Sui Yang Di, and Tang Xuanzong all took the initiative in starting wars, and thus brought about their own downfall. Therefore, the sages warn us that not taking the lead can avoid blame.

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

The Commentary on the Judgment says: How great is the primal virtue of Qian! All things rely upon it to have their beginning, and it governs the entire heavenly way. Clouds flow, rain falls universally, and all creatures take form and spread out. The sun shines, continuing without end, and the six lines are established in proper order. Thus, the sage rides six dragons in accordance with the seasons to manage the heavenly way. The movement and transformation of the Qian path enable all things to be upright in their nature and destiny, maintaining and harmonizing the great unity of Taihe. Thus there is 'advantage' and 'uprightness'. The virtue of Qian surpasses all things, and thus the world and all states find peace.

義曰：彖曰者，仲尼為十翼之文，贊明易道，以觧文王所作卦下彖辭之辭，以明一卦之大要，故亦謂之彖。大哉乾元，萬物資始，乃統天者，此三句釋乾元之義也。大者，無限極之辭；乾者，剛陽至健之氣；元者，始生長養之徳。言天以一元之氣生成萬物而無有限極也。

Hu Yuan explained: The phrase "彖曰" refers to the text written by Confucius in the Ten Wings, which is used to elaborate and explain the principles of the Book of Changes. It interprets the hexagram commentaries attached by King Wen beneath each hexagram, highlighting the main essence of each hexagram. Therefore, this section is also called the Commentary on the Judgment. The three sentences "Great is the Primordial Power of Heaven, all things receive their beginning, and thus unify the heavens" explain the meaning of "Qian Yuan." "Great" means boundless and limitless; "Qian" refers to the pure, vigorous, and extreme yang energy; "Yuan" refers to the virtue of initiating and nurturing all things. This means that Heaven uses its pure and original energy to generate all things, without any limits or boundaries.

然坤則稱至哉者，蓋天氣降於地為萬物之始，地承天之氣以育成萬物之形，是有所至，故曰至哉。資者，取也，言乾以一元之氣發育施生，故萬種之物資而為始；坤則待天氣之降然後能生萬物，故乾言資始，坤言資生，此聖人於一字皆有意。乃統天者，夫天者，形之名，今以剛健之徳運行不息，故得天氣常存，是乾元能統領天之形也。

As for the Commentary on the Judgment of the Hexagram of Earth (Kun), it says, "How profound is the beginning of the Earth's vital force!" This is because the vital force of Heaven descends to the earth, becoming the beginning of all things. The earth receives the vital force of Heaven to nurture and shape all creatures. It is through receiving that it comes to be, hence the phrase "how profound." The term "资" means to take or use, indicating that the vital force of Heaven, being pure and original, initiates the generation of all things. Therefore, all things take this as their beginning. The Earth, however, can only nurture and bring forth life after the vital force of Heaven has descended. Hence, Heaven is said to "initiate" and Earth to "nurture." This shows that the sage's use of each word is precise and intentional. As for "乃统天," "天" refers to the form of Heaven. Now, with its strong and vigorous virtue, it moves ceaselessly, allowing the vital force of Heaven to endure. Thus, the vital force of Heaven is able to govern the form of Heaven.

雲行雨施，品物流形者，此釋亨之徳也。乾為陽氣而上統於天，天將降雨，山川出云，雲氣升行，雨澤下施，故品彚之物各流佈其形體而得亨通也。

Clouds move and rain is dispersed, allowing myriad things to take form. These two sentences explain the virtue of "heng" (smoothness). The Qian trigram represents yang energy that ascends and governs the heavens. When the Heavenly General is about to rain, mountains and rivers first rise up to produce clouds, which then spread and move, causing rain to descend. Thus, all things are able to spread and take shape, achieving smoothness.

大明終始，六位時成，時乘六龍以御天者，此四句總結乾之徳。大明終始之道，六爻之位各有次序：初則潛，陽氣潛萌於黃鍾之宮；二則見，陽氣見於地之上；三則處人臣之極；四則出人臣之上，為儲君；五則陽氣至盛，隮升於天；上則亢極，在太虛之中。時潛則潛，時見則見，時躍則躍，時升則升，是六位以時而成也。

"The great illumination begins and ends, the six positions are formed in sequence, and the times ride upon six dragons to govern the heavens." These lines summarize the virtue of the Qian trigram. The principle of the sun's illumination and its continuity from beginning to end is expressed through the six lines, each in its proper order: the first line is "hidden," with yang energy concealed and beginning to stir in the underground palace ruled by the Huangzhong tone; the second line is "manifest," with yang energy appearing above the ground; the third line is at the peak of a minister; the fourth line is beyond the ministers, the position of the crown prince; the fifth line is when yang energy is most vigorous, rising to the heavens; the top line is at the highest point, in the vast emptiness of the heavens. When it should be hidden, it is hidden; when it should appear, it appears; when it should leap, it leaps; when it should ascend, it ascends. This is how the six lines are established in accordance with the sequence of time.

時乘六龍以御天者，夫以上下定位而言之謂之六位，以陽氣變化而言謂之六龍。陽氣自十一月漸升，冬至之日萌於黃鍾之宮，至五月而陰氣漸升，是乘此六龍之位以時而升降，故大明生成萬物終始之道，以控御天體也。且人之神氣，萃之則生，散之則亡；天有剛陽之氣運行不息，故天體常存也。

The phrase "riding the six dragons to govern the heavens" refers to "six positions" from the perspective of positioning above and below, and to "six dragons" from the perspective of the changing yang energy. Yang energy begins to rise gradually from the eleventh lunar month, and on the winter solstice it becomes active in the Yellow Bell Palace. By the fifth lunar month, the yin energy starts to rise again. This is the way of riding the six dragon positions, following the sequence of time to rise and fall. Thus, the sun can illuminate and nurture all things, maintaining a consistent principle throughout, and is used to govern and control the entire heavens. As for human spirit energy, when it gathers, a person lives; when it disperses, a person dies. The heavens have the vigorous yang energy that never stops moving, so the heavens can exist for a long time.

乾道變化，各正性命者，此二句申明乾元之徳。變者，後來改前，以漸變易也；化者，一有一無，全然而化也。性者，天生之質，有剛柔遲速之別也；命者，人所稟受，有貴賤夭壽之等也。天以剛陽之徳，自然以漸變化，各正其萬物之性命。按《書》曰：「惟天陰隲下民。」是或富或貴、或夭或壽，皆上天黙定之也。至於草木之性，有甘有苦，有益人者，有害人者，皆天所賦性命之然也。

"The way of the Heaven Trigram brings about transformation, enabling each thing to establish its nature and destiny." These two sentences further explain the virtue of the Creative Power of Heaven. "Transformation" refers to the replacement of the previous by the later, a gradual change; "change" refers to a complete transformation from existence to non-existence and from non-existence to existence. "Nature" refers to the innate quality bestowed by Heaven, which may be strong or gentle, slow or quick. "Destiny" refers to the portion each person receives, which may be noble or humble, short or long-lived. Heaven, by its strong and yang virtue, naturally brings about gradual transformation, enabling all things to properly establish their nature and destiny. The Book of Documents, The Mandate of Heaven says: "Only Heaven silently establishes the people." This shows that a person's wealth or nobility, longevity or early death, are all determined secretly by Heaven. As for the nature of plants and trees, some are sweet, some bitter, some beneficial to humans, some harmful, which are all originally as they are by the nature and destiny bestowed by Heaven.

保合太和，乃利貞者，此釋利貞之徳也。天以剛陽之徳生成萬物，必以漸成之，以保合太和之道。蓋剛陽不以健而利物，則不能保合者也，故必漸成之。若立秋涼風至，八月白露降，九月寒露降，以至為霜為雪，是漸成其物而不暴，終能正固而幹了之也。若其大暑之後寒涼暴至，則萬物能成乎？故曰保合太和乃利貞。

"The preservation and harmonious union of the great harmony, thus benefiting and maintaining the principle of constancy" are explanations of the virtues of "benefit" and "constancy." Heaven generates all things by means of its strong and vigorous yang virtue, and it must proceed step by step to maintain the harmonious and unified state of the great harmony. Because if yang strength is not used to benefit all things, it cannot preserve harmony, so it must proceed gradually. Like the autumn breeze that brings coolness in the first month of autumn, the white dew falling in the eighth month, the cold dew falling in the ninth month, and eventually frost and snow, this is a gradual process that allows all things to mature without being abrupt or hasty, ultimately enabling all things to be properly established and firmly grounded, achieving a complete harvest. If after the height of summer heat, cold and coolness suddenly arrive, can all things mature? Therefore, it is said, "Preserve and harmonize the great harmony, thus benefiting and maintaining the principle of constancy."

首出庶物，萬國咸寧者，自大哉而下明乾之四徳：元為春以始生，亨為夏以大通，利為秋以漸成，貞為冬以幹了，是天道自然而然也。此二句言人為天下之君，首出萬民之上，法乾之四徳，為禮樂刑政以生成天下之萬民，故樂為元，禮為亨，刑為利，政為貞，四達而不悖，萬國所以皆得安寧也。

"The first two sentences, 'First comes the chief among all things, and all the states are at peace,' are explaining the four virtues of Qian (Heaven) from 'Great indeed is the creative power of Qian.' These virtues are: Yuan (origin) corresponds to spring, governing the beginning of life; Heng (greatness) corresponds to summer, governing the flourishing of things; Li (advantage) corresponds to autumn, governing the gradual maturity of things; Zhen (uprightness) corresponds to winter, governing the completion of things. This is the natural operation of the heavenly way. The last two sentences say that when a person becomes the sovereign of the world, occupying the position of the people's leader, he follows the four virtues of Qian, establishing rites, music, punishment, and government to nurture the people under heaven: music corresponds to Yuan, rites correspond to Heng, punishment corresponds to Li, and government corresponds to Zhen. These four are universally applied and do not contradict each other, so all the states under heaven can thus attain peace."

象曰：天行健，君子以自強不息。

The Great Image Commentary says: The heavenly way proceeds with unceasing strength and vigor; the gentleman takes inspiration from this, striving ceaselessly and never ceasing.

義曰：此先聖所作大象之辭，所以明一卦之用也。天行健者，蓋言天以至健而行，故一晝夜之間凡行九十餘萬里。而君子之人則當法之而健健不已，以至為君、為臣、為父、為子，小之一身，次之一國，大之天下，皆當法天之至健之徳，強勉於已，夕思晝行，無有休息，則可以成天下之事業而行天下之大道也，故曰天行健，君子以自強不息。

Hu Yuan explained: This is the text of the Great Image Commentary composed by Confucius, used to explain the function of a single hexagram. "The heavens act vigorously" means that the heavens operate with extremely vigorous strength, thus traveling over ninety thousand li in a single day and night. A gentleman should emulate this, maintaining continuous vigor. Whether he is a ruler, a minister, a father, or a son, or even in personal cultivation, governing a country, or managing the world, he should emulate the heavens' vigorous virtue, constantly striving. He should think during the night and act during the day, never ceasing for a moment, in order to accomplish the world's affairs and promote the world's great way. Therefore, it is said, "The heavens act vigorously, and the gentleman should strive ceaselessly."

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

The Small Image Commentary says: "When the dragon is hidden and not yet in use," it is because the yang energy is still below. "When the dragon appears in the field," it means the virtue has spread widely. "All day long the dragon toils diligently," meaning it constantly adheres to the right path. "The dragon may leap in the deep pool," meaning it advances only in virtue, thus having no fault. "The dragon flies in the heavens," meaning the great man has reached the time for initiating creation. "The dragon exalts to the extreme and regrets," meaning the state of fullness cannot be maintained. "Use all nines," meaning one should follow the heavenly virtue and not be the first to act rashly.

義曰：潛龍勿用至不可為首也，此先聖又解釋周公之爻辭，故謂之小象。潛龍勿用，陽在下也者，言建子之月陽氣始發，而功尚未及於物，是猶以聖人之徳而在於潛隠之時也。

Hu Yuan explains: From "The Hidden Dragon is Not Yet Used" to "It is not suitable to be the leader," this passage is Confucius further explaining the line statements composed by the Duke of Zhou, hence it is called the Small Image Commentary. "The Hidden Dragon is Not Yet Used, the Yang is at the bottom," refers to the Yang energy just beginning to emerge in the eleventh lunar month, the month of Zi, where its effects have not yet reached all things. This is like a person possessing the virtue of a sage but still being in a hidden and concealed state.

然千里一賢猶為比肩。且千里至逺之處而間有一賢，則猶以為比肩相接，是則普天之下庸庸者多而賢智者寡矣。以賢者尚或如此其少，況聖人乎？是蓋千載而一遇也。以天之所以生聖人者，必將有以益於天下，而興天下之利，除天下之害，舉天下之教化，行天下之大道也，而復潛遁為事，則是辜天地之生矣。

Ancient sayings say that within a thousand li there would be one virtuous person, and even if they stood shoulder to shoulder, it would be considered a rare occurrence. Within such a vast distance, having one virtuous person is already considered as people following one after another, shoulder to shoulder. This shows that throughout the world, ordinary people are numerous, while wise and virtuous individuals are few. If virtuous people are already so rare, how much more so are sages? A sage is truly encountered once in a thousand years. Therefore, when Heaven produces a sage, it must be to benefit the world, promote the welfare of the people, eliminate the calamities of the world, and spread the teachings of the world, practicing the great way of the world. If instead, a sage merely hides himself and retreats from the world, then he would be failing the purpose for which Heaven created him.

雖然，天陽之氣有時而潛，有時而見；聖賢君子亦有時而潛，有時而見。蓋聖人慮萬世之下觀此潛龍之事，遂務隱遁而失其施用，故於此戒之，言當勿用此潛龍為徳也。今言潛龍勿用者，以其陽氣在地之下而功未及物，故曰陽在下也。

Though this is true, the yang energy in heaven sometimes hides and sometimes appears, just as the sages and virtuous men sometimes hide and sometimes take office. The sage probably considered that future generations might see the line statement "the hidden dragon is not yet in use" and take hiding as the only way, thus losing their usefulness. Therefore, he warned against taking concealment as a virtue. As for the statement "the hidden dragon is not yet in use," it is because the yang energy is still below the surface and has not yet benefited all things. Hence, the "small commentary" explains it as "the yang is below."

見龍在田，徳施普也者，言陽氣發見於地之上而功及乎物也，是猶聖人執中道，其功施布而無所不至，使賢者智者皆可以俯而就之，愚者不肖者皆可企而及之，以至一民一物慾使無不得其宜而皆合於中道，是其徳施普也。然而雖有聖人之徳而無聖人之位，不能大營造天下之事業，故曰徳施普也。

"Seeing the dragon in the field, virtue is widely spread," refers to the yang energy becoming visible above the ground, and its effects have already reached all things. This is like a sage who adheres to the principle of uprightness and moderation, whose achievements and teachings spread widely, reaching everywhere, so that the virtuous and wise can bow down to follow them, and the foolish and unscrupulous can also stretch up to reach them. Even every common person and every thing must be made to find their proper place and conform to the principle of uprightness and moderation. This is the widespread extension of his virtue. However, at this time, although he possesses the virtue of a sage, he does not yet hold the position of a sage, and is not yet able to carry out great undertakings for the world. Therefore, the "Small Image" only states "virtue is widely spread."

終日乾乾，反復道也者，乾乾，健健不息之謂。九三當公相之位，其責甚重，上以道承事於天子及其儲君，而盡其忠義之分，竭其人臣之節；下以道表率百官之事，平均萬民之政教。反覆以事上治下，不離其道，故曰反復道也。或躍在淵，進無咎也者，言儲貳之位能進其徳，則不失天下之望；守其位分，則絶君上之疑。雖日進其徳而無有咎悔，故曰進無咎也。

"Zongri Qianqian, Fanfu Dao ye": "Qianqian" refers to the quality of being strong and unceasing. The ninth line in the third position is located in the position of the three high officials, bearing a very heavy responsibility. Toward the sovereign and the crown prince, he should serve with righteousness, fulfilling his loyalty and upholding the integrity of a minister; toward the officials below, he should lead them with righteousness, ensuring that the government and education of the people are just and fair. He repeatedly serves above and governs below, never deviating from the right path, hence it is said "Fanfu Dao ye." "Hu Yue Zai Yuan, Jin Wu Jiao Ye" refers to being in the position of the crown prince, who can advance in virtue without disappointing the expectations of the people; by maintaining his proper position and role, he eliminates the sovereign's suspicions. Thus, advancing daily in virtue brings no blame or regret, hence it is said "Jin Wu Jiao Ye."

飛龍在天，大人造也者，言九五之爻正當陽氣極盛之時，生成萬物而萬物各遂其性，猶聖人有大中之徳，又居聖人之位，故當興利除害，扶教樹化，鋤奸進賢，以至經營萬事，設為仁義之道，使一民一物無不被其澤，無不遂其性。故言飛龍在天，是大人營造興制之時，故曰大人造也。

"The dragon soars in the heavens, the great man acts." This refers to the fifth line of the Nine, which is at the peak of yang energy, giving birth to and completing all things so that each thing fulfills its own nature. This is like the sage possessing great virtue and being in the position of a sage, thus should promote benefits and eliminate evils, foster education and customs, remove villains and appoint the virtuous, and manage all affairs, establishing the way of benevolence and righteousness, so that every person and thing receives his grace and fulfills its own nature. Therefore, "the dragon soars in the heavens" is precisely the time when the great man undertakes construction and creation, establishes laws and regulations. Therefore, the "Small Commentary" says, "the great man acts."

亢龍有悔，盈不可乆也者，大凡日中則昃，月盈則蝕，物理之常也。今聖人自初至上，其功已著，其徳已成，則至於年衰齒耗，當求所代以副天下之望則可，不然則有過亢之悔。故謂之盈滿之地不可乆居，知其可退而退，則悔吝可逺，故曰盈不可乆也。

"High Dragon has regret, fullness cannot be sustained": generally speaking, when the sun rises to the zenith it begins to set, and when the moon is full it must wane, this is the natural order of things. Now, the sage moves from the first line to the top line, his achievements have become evident, his virtue has been realized, and when he reaches old age and his strength declines, he should seek a successor to take over, so as not to disappoint the expectations of the world, which is the proper course of action; otherwise, there will be regret from excessive exaltation. Therefore, a state of fullness cannot be maintained, knowing when to retreat prevents regret and sorrow, hence it is said "fullness cannot be sustained."

用九，天徳不可為首也者，言聖人用剛健之徳以化成天下，鎮撫四夷，懐來諸侯。如四夷交侵，中國諸侯不臣天子，則聖人以兵應之，是不為首也。凡先動為首，後動為應，若其純用剛徳而又為事首，是必至於過暴而為禍害也。待其有犯已者然後應之，則不失其道，故曰天徳不可為首也。

"Use of the Nine," meaning the Heavenly Virtue cannot be the first to act. This refers to the sage employing the virtue of strength and vigor to cultivate and perfect the world, subdue the surrounding barbarians, and win over the feudal lords. If the surrounding barbarians attack each other and the feudal lords refuse to submit to the Son of Heaven, the sage would then use military force to deal with the situation. This is called not being the first to act. Those who act first are called "first," and those who respond later are called "response." If one persistently uses strength and vigor, and insists on initiating conflicts, it will inevitably lead to excessive brutality and cause calamity. When the enemy attacks first, and then one responds, one remains on the right path, hence it is said, "The Heavenly Virtue cannot be the first to act."

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。

The Wenyan transmission says: "Yuan" is the beginning of all good things; "Heng" is the gathering of all beauty—originally, after "Jia zhi," there was a missing character "Hui"; "Li" is the harmonious coordination of principles; "Zhen" is the mainstay for accomplishing things.

義曰：文言者，先聖以乾坤之義尤深，故又作文飾之言以解其義。元者，善之長也者，自此以下至元亨利貞，文言之第一節也。元者，始也，言天以一元之氣始生萬物，萬物皆由一元而生，是為眾善之長也。何則？善莫大於生徳，故天地之大徳曰生，是大徳生成以元為始，即此元者能長於眾善也。

Hu Yuan explained: The "Wenyan" refers to the text that Confucius composed separately to elaborate and refine the meanings of the Qian and Kun hexagrams, as their principles are particularly profound. "Yuan is the beginning of goodness" and the following text up to "Qian Yuan Heng Li Zhen" constitutes the first section of the "Wenyan Zhuan." "Yuan" means the beginning, referring to the primordial qi that Heaven uses to generate all things. All things are born from this original qi, so it is the first of all goodness. Why? Because there is no greater virtue than the virtue of generating life. Therefore, the "Xici Zhuan" states, "The greatest virtue of Heaven and Earth is to give birth." The great virtue of generating all things begins with "Yuan," thus "Yuan" is the first of all goodness.

亨者，嘉之也者，言天既以一元之氣施生萬物，而至於盛夏之月，則陽氣極盛，萬物皆極其生養而無不繁蔚，故高下洪纎無不得其所，是嘉美之所聚也。利者，義之和也者，義，冝也；和，漸也。所謂自立秋涼風至以至為霜為雪，是天之生物皆使不失其冝，以積漸而成之也。貞者，事之幹也者，言天之使物自始生至於亨通，而又成之有漸，及冬之時，則生成之功已畢，使皆得其正固而幹了之。

"Xing" means the gathering of auspicious circumstances. It refers to the fact that after the heavens have used the primordial qi to generate all things, by the time summer reaches its peak, the yang qi is most vigorous, and all things have grown to their fullest, flourishing everywhere. Therefore, whether tall or short, thick or thin, each finds its proper place, which is precisely the time when good things converge."Li" means the harmony of righteousness. "Yi" means appropriateness, and "he" here refers to gradual harmony. What is meant is that from the arrival of the first autumn breeze until the falling of frost and snow, the heavens nurture all things, ensuring they do not lose their proper place, and gradually accumulate to bring about completion."Zhen" means the mainstay of affairs. It refers to the heavens guiding all things from their initial birth to prosperity, and then gradually promoting their maturity. By winter, the work of nurturing and bringing to fruition has been completed, allowing all things to attain a firm and stable state, thus concluding the matter thoroughly.

君子體仁足以長人，嘉足以合禮，利物足以和義，貞固足以幹事。君子行此四徳者，故曰乾元亨利貞。

The Wenyan Transmission continues: A gentleman who embodies benevolence in himself is sufficient to become the leader of the people; by gathering all the virtues, he is sufficient to conform to propriety--the original text also lacks the character "huì" below "jiā"; by enabling all things to gain their benefits, he is sufficient to harmonize with righteousness; by upholding correctness and being firm, he is sufficient to accomplish things. A gentleman who practices these four virtues is thus said to be "Qian: Yuan, Heng, Li, Zhen."

義曰：此以下言君子法天四徳而行也。君子體仁足以長人者，言天以一元之氣生成萬物，而萬物得遂其性，各安其所，故君子以至仁之徳陶成天下，使一民一物莫不受其賜。是故於一家施仁，則一家之內愛敬而尊事之；一國施仁，則一國之內愛敬而尊事之。雖有鰥寡孤獨窮民之無告者，均使之不失其所，如此是為眾人之長也。

Hu Yuan explains: From here on, it speaks of the gentleman emulating the four virtues of Heaven. "The gentleman embodies benevolence and is sufficient to lead people" means that Heaven uses the original qi to generate all things, and each thing fulfills its own nature and finds its proper place. Therefore, the gentleman uses the most profound benevolence to shape and cultivate the world, ensuring that every person and thing receives his grace. Thus, if he practices benevolence within a family, all the family members will respect and follow him; if he practices benevolence within a country, all the people of the country will respect and follow him. Even the widowers, widows, orphans, and elderly without children, who are in desperate straits, will all be provided with a place to live. To achieve this is sufficient to be the leader of the people.

嘉足以合禮者，言天以盛夏亨通萬物，而萬物莫不茂盛，故君子施嘉美之道，使各得聚謂。猶民物既已富庶，則不可以無節，故欲男女有別，則為之制婚姻之禮；欲上下交接而和樂，則為之制鄊飲酒之禮；欲其尊君賓王，則為之制朝覲之禮；欲其篤哀慼孝思，則為之制喪祭之禮。如是之類，是君子以嘉美之道而使皆合禮也。

"Good gatherings are sufficient to conform to propriety," meaning that heaven relies on the flourishing summer to make all things harmonious and thriving; thus, the gentleman practices the way of beautiful education, enabling people to each find their proper place for gathering—there is doubt that the original text "so that each may gather" may have an error or omission. This is like how, when the people and resources are already abundant, there cannot be no restraint: if one wishes to distinguish between men and women, one establishes the rites of marriage; if one wishes for harmonious and joyful interaction between superiors and inferiors, one establishes the rites of the village drinking ceremony; if one wishes for them to revere the sovereign and submit to the royal house, one establishes the rites of court visits; if one wishes for them to be sincere in their feelings of grief and deep in their filial thoughts, one establishes the rites of mourning and sacrifice. Such examples are how the gentleman uses the way of beauty to make all human affairs conform to propriety.

利物足以和義者，言君子法天霜露之氣而成就萬物皆有其漸，故始以仁義禮樂教之導之。然民有不令不肖者，雖善教之而終不能遷，則必用刑罰以整齊之，使不至於亂而皆得其利，又以漸而成治，使天下之物各得其冝也。貞固足以幹事者，言君子法天貞正之徳，能幹了其事。若正而不固，則無能終其正；若固而不正，則入於邪。必當守正堅固，然後可以幹濟天下之事也。此君子法天之四徳而行，故曰乾元亨利貞也。

"The ability to benefit things is sufficient to harmonize with righteousness," meaning that the gentleman follows the principle of the heavenly dew and frost, which brings about the gradual growth of all things. Therefore, he first uses benevolence, righteousness, propriety, and music to teach and guide the people. However, among the people there are always some wicked and unrighteous individuals, who even if properly taught, will never change. In such cases, punishment must be used to correct them, so that society does not become chaotic and everyone can benefit, gradually leading to peace and order, allowing all things in the world to be in their proper place. "Uprightness and firmness are sufficient to accomplish affairs," meaning that the gentleman follows the upright virtue of heaven, and can accomplish matters. If it is only upright but not firm, it will not be possible to carry through the righteous path to the end; if it is only firm but not upright, it will fall into wrong ways. Only by being upright and firm can one accomplish great affairs of the world. This is how the gentleman follows the four virtues of heaven to act, hence it is said, "Qian: Yuan, Heng, Li, Zhen."

初九曰「潛龍勿用」，何謂也？子曰：龍徳而隠者也。不易乎世，不成乎名，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。

The Wenyan Transmission asks: The line statement of the initial nine says "The dragon is hidden and should not be used." What does this mean? Confucius replies: This refers to a person who possesses the virtue of a dragon but is temporarily hidden. He does not change himself due to the world, nor does he rush to achieve fame. He avoids the world without distress, and remains undisturbed even if not praised. He does what is appropriate and avoids what is not. His integrity is firm and unshakable, which is what is meant by "indeed it is unshakable." The original text has a missing character "拔" after "确乎其不可."

義曰：此孔子欲申言乾六爻之，故假設問荅以明其義。此以下至動而有悔，文言之第二節也。潛龍勿用，其義何謂也？子曰：龍徳而隠者也。言有聖人之徳而處於貧賤，是隠遁之時也。不易乎世者，言有聖賢之道，則必隨世俗而施為教化，以磨揉於下，使其亂則變而為治，惡則悛而為善。今潛隱之時，但韜晦其光而自修其已，是不為世俗而變易者也。

Hu Yuan explains: This is Confucius further explaining the meaning of the six lines of the Qian hexagram. There is a missing character after the original text "Qian six lines". Therefore, he uses a question and answer format to clarify its meaning. From here to "movement brings regret", this is the second section of the Wenyan Zhuan. "The hidden dragon does not act" — what does this mean? Confucius answers: This refers to a person who possesses the virtue of a dragon but remains hidden. This means a person who carries the virtue of a sage but is in a state of poverty and low status, which is precisely a time for withdrawal. "Not changing with the world" means that when one has the way of a sage, one will certainly follow the circumstances of the world to carry out education and influence others, gradually transforming chaos into order and evil into goodness. However, now in a state of concealment, one only restrains one's brilliance and cultivates oneself, which is not changing oneself to conform to the world.

不成乎名者，言聖人不務於名，其有實則名隨之矣，今但以潛隠為事而不行教化之實，是不成其名也。遯世無悶者，言既潛遁則不務行其教化之實，是無所憂於天下，故遯世而無以為悶也。不見是而無悶者，言有聖人之徳，居其位，行其道，是為世所是也；今止以潛隠為事而不務行其教化，則不見是於天下也。雖不見是於天下，然已亦終無所憂悶而務專獨為事也。

"不成乎名" means that sages do not deliberately seek fame; if there are real achievements, fame will naturally come. Now, they only focus on hiding and being concealed, not engaging in practical teachings, so fame cannot be achieved. "遁世无闷" means that since they are retreating from the world, they do not engage in the practical affairs of teaching and guiding the people, and thus have no worries about the world, so living in seclusion does not cause them any distress. "不见是而无闷" means that if one possesses the virtue of a sage, holds an appropriate position, and promotes his way, he will be recognized by the people. Now, he only focuses on concealment and refuses to promote teachings, so naturally he does not gain recognition from the people. Although he does not gain recognition from the people, he remains free from worry and constantly focuses on self-cultivation.

樂則行之，憂則違之者，凡聖人有為於時，則其所施設教化皆與天下同之。若天下之所樂，己亦樂而行之；天下之所憂，己亦憂而違去之，是憂樂皆同於天下，此聖人之常行也。今止以潛遁為事，是所為皆異於眾也。若天下之所憂，已或樂之則行也；天下之所樂，已或憂之則違去之而不行也。是務隠晦者，雖憂樂必異於世也。

"Joy is followed, sorrow is avoided": Whenever a sage acts in the world, his arrangements and teachings are consistent with all under heaven. What the people of the world like, he also likes and acts upon; what the people of the world worry about, he also worries about and removes. Sorrow and joy are shared with the people of the world, and this is how a sage normally behaves. Now, if one only takes hiding and withdrawing as the main concern, his actions would be contrary to those of the people. What the people of the world worry about, he may find pleasant and do; what the people of the world like, he may find worrying and avoid. Thus, those who pursue concealment and obscurity necessarily share neither joy nor sorrow with the people of the world.

確乎其不可濳龍也者，言如上之數事確然不能舉也，其所為者是濳隠之人也。此皆聖人著為萬世之戒，言上之所行皆濳晦之事，故當勿用此為徳也。

"This is indeed something that cannot be uprooted, like a hidden dragon," refers to the fact that he firmly refuses to do any of the things listed above; his actions are exactly like those of a hidden and concealed person. These are all writings by the sage intended as a warning for generations to come: the behaviors mentioned above are all about concealment and obscurity, so they should not be regarded as virtues to be practiced.

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。

The Wenyan Transmission asks: The second line statement says "Seeing a dragon in the field, advantageous to see a great person." What does this mean? Confucius replies: This refers to a person who possesses the virtue of the dragon and resides in a position of correctness and uprightness. He always speaks with sincerity and acts with caution, guarding against evil thoughts and cultivating his utmost sincerity. He benefits the world without boasting, and his virtue is extensive enough to influence others. The Book of Changes says "Seeing a dragon in the field, advantageous to see a great person," which describes the virtue of the sovereign.

義曰：此釋九二爻辭，言聖人居於下位而所行無過無不及者，以其有中正之徳也，故曰龍徳而正中者也。庸言之信，庸行之謹者，庸，常也，言九二之君子有聖人之徳，故俯仰循理，從容中道，至於常言必信實，常行必謹慎。是由其性至明，故出處語黙皆合於中和之域，然後口無可擇之言，身無可擇之行也。

Hu Yuan explains: This is an interpretation of the line statement for Nine in the Second. It says that although the sage is in a lower position, his actions are neither excessive nor deficient, precisely because he possesses the virtue of being both central and upright. Therefore, it is said, "A dragon with proper virtue in the center." "In ordinary speech, he is trustworthy; in ordinary actions, he is cautious": "Ordinary" refers to the common or usual. It means that the gentleman of Nine in the Second, who possesses the virtue of a sage, acts in accordance with reason, calmly and in harmony with the middle path. Thus, his ordinary words are trustworthy, and his ordinary deeds are cautious. This is due to his extremely clear nature. Whether he serves in office or retreats, whether he speaks or remains silent, he remains within the proper measure of central and upright harmony. Therefore, his words contain nothing to criticize, and his actions contain nothing to criticize.

閒邪存其誠者，寛而防之謂之閒，誠則至誠也。言此九二能以中正之徳防閒其邪惡，慮其從微而至著，故常切切而防閒之。若《中庸》所謂博學之，審問之，慎思之，明辨之，篤行之，以小善至於大善，由大善乃至於聖，是由能防其邪惡而內存至誠然也。

"Xian xie cun qi cheng": To guard against evil in a relaxed and composed manner is called "xian"; "cheng" means sincere integrity. This refers to the Nine in the Second line being able to guard against his evil thoughts by means of the virtue of being upright and just in the middle. He is mindful of the fact that evil grows gradually from small beginnings to become evident, so he constantly and earnestly guards against it. Just as the "Zhongyong" says, one should widely learn, carefully inquire, thoroughly reflect, clearly discern, and earnestly practice. Accumulating small virtuous deeds to reach great virtuous deeds, and then proceeding from great virtue to the state of sainthood, all of this is achieved by guarding against evil and cultivating sincere integrity within.

《中庸》又曰「至誠無息，不息則乆，乆則徵」，言至誠之道終而不已則有證驗也。又曰「其次致曲，曲能有誠」「唯天下至誠為能化」，蓋言委曲之事發於至誠，則形於外而見著，見著則章明，章明則感動人心，人心感動則善者遷之、惡者改之，然後化其本性，故曰「惟天下至誠為能化」，此聖人存誠之驗也，故曰閒邪存其誠也。

The Zhongyong also says, "True sincerity is unbroken; if it is unbroken, it can endure; if it endures, it will manifest." This means that the way of true sincerity, when carried through consistently, will show tangible results. The Zhongyong also says, "The next level of people cultivate sincerity in subtle and intricate ways, and they can achieve sincerity through these subtle means," and also says, "Only the most sincere sincerity in the world can transform all things." This suggests that even in small and intricate matters, if they come from true sincerity, they will become visible to others; once visible, they will become clear and prominent, and thus move people's hearts. When people's hearts are moved, the virtuous are inspired to improve themselves, while the wicked are called back to repentance, and eventually their nature is transformed. Therefore, it is said, "Only the most sincere sincerity in the world can transform," which is precisely the effect of the sages' cultivation of sincerity. Hence, the Wenyan says, "Avoiding evil and preserving sincerity."

善世而不伐者，伐，矜伐也。夫中人之性，有一善則盎然溢於面目而自矜伐其能也；若夫有善功、有善徳而不自矜伐者，唯聖人能之。若堯之時洪水氾濫於中國而民幾魚矣，唯大禹能排決疏導之以消其難，使萬世之下被其賜，然而禹亦未嘗矜伐之，故舜稱曰：「汝惟不矜，天下莫與汝爭能；汝惟不伐，天下莫與汝爭功。」

"Doing good deeds without boasting": "Boasting" refers to self-praise. People of average ability, once they have done a little good, become proud and show off their achievements on their faces, boasting about their abilities. However, only the sages can perform good deeds and possess good virtues without boasting. For example, during the time of Yao, floods devastated the Central Plains, and the people were almost turned into fish and turtles. Only Yu could dig and divert rivers to eliminate the floods, benefiting generations to come. Yet Yu never boasted about his achievements. Therefore, Shun praised him, saying, "Because you do not boast, no one in the world can compete with you in ability; because you do not boast, no one in the world can compete with you in merit."

又若仲尼萬世之師，其功配天地，其明並日月，然且嘗言「君子之道四，丘未能一焉」。以仲尼之於四事，豈有不能哉？蓋聖人雖有大善於世而不自伐也。徳博而化者，此言既有中正之徳，其言常信，其行常謹，又能防閒其邪惡而存其至誠，有大善而不自伐，故其徳廣而化行於天下矣。易曰「見龍在田，利見大人」，君徳也者，九二雖未居大人之位而為人臣，乃有人君大中之徳，故特舉本爻之辭以結之。

Confucius is the model for all generations, his achievements can be matched with heaven and earth, his wisdom can be compared with the sun and moon, yet he once said, "The way of the gentleman has four aspects, and I, Kong Qu, have not achieved even one." Given Confucius' cultivation, could he really fail to accomplish those four things? This shows that although sages have great meritorious deeds in the world, they never boast about themselves. "Broad virtue leading to influence" means that he possesses the virtue of being upright and just, speaks often with sincerity, acts with caution, can prevent evil and cultivate sincerity, has great meritorious deeds but does not boast, so his virtue is vast and his influence spreads throughout the world. As for "The Book of Changes says: 'A dragon appears in the field, it is advantageous to see a great person,' which is the virtue of a ruler" — although nine two has not yet reached the position of a ruler and is merely a minister, he already possesses the great virtue of being upright and just like a ruler, so this particular line statement is specially cited as a summary.

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。

The Wenyan Transmission asks: The statement of the third line, "The superior man is diligent all day, and remains cautious at night as if in danger, thus having no blame," what does it mean? Confucius answers: The superior man should cultivate virtue and manage his affairs. Sincerity and trustworthiness are used to cultivate virtue; refining speech and establishing sincerity are used to maintain his achievements. Knowing where the goal is and striving to reach it, one can discuss subtle signs; knowing where to stop and indeed stopping there, one can share in upholding righteousness. Therefore, he remains lofty without arrogance, and lowly without distress. Thus he is diligent without ceasing, always alert, and even in perilous circumstances, he incurs no blame.

義曰：君子進徳修業，忠信所以進徳也者，內盡其心謂之忠，不欺於物謂之信。蓋九三居人臣之極位，內能盡己之心，不欺於物，使徳行日進而功業日修也。修辭立其誠，所以居業也者，辭謂文教也，誠謂至誠也，言外以修其文教，內以敦其誠實，此所以居業也。然上謂之修業，下謂之居業者，蓋文辭相避，亦功業之盛，故當居之也。

Hu Yuan explained: "A gentleman advances his virtue and cultivates his career, with loyalty and trustworthiness as the means to advance virtue." Inner sincerity to the utmost is called "zhong" (loyalty), and not deceiving others in dealings is called "xin" (trustworthiness). The Nine in the Third occupies the highest position among ministers. Internally, he exhausts his own efforts, and externally, he does not deceive any human affairs, thus advancing virtue day by day and cultivating achievements day by day. "Refining words and establishing sincerity is the way to maintain one's career" — "Ci" refers to cultural teachings and decrees, and "cheng" refers to ultimate sincerity. This means refining one's cultural teachings externally and cultivating sincerity internally, which is the way to maintain one's achievements. As for the previous mention of "cultivating career" and the later mention of "maintaining career," this is to avoid repetition in writing. At the same time, since achievements have already become grand, they should naturally be steadily maintained.

知至至之，可與幾也者，幾者，有理而未形之謂也。言君子之所學，學聖賢之事業、致君澤民之術也，小而一邑，次而一郡，以至為將為相佐天子治天下，當其未至之時，知其必至，預習其業，朝夕以思之，學其為治之道；至於有位，宰一邑，牧一郡，為將為相，舉而行之無所施而不可，蓋由知至而至之耳。昔孟子四十不動心，蓋當志學之年，天下之事無所不學，及其壯仕之歳，凡天下之事莫有動其心者，是知至而至之也。

"Knowing the ultimate goal and striving to reach it, one can grasp the subtle signs." Here, "subtle signs" refer to the subtle and imperceptible indications of a principle that already exists but has not yet manifested clearly. This means that the learning of a gentleman involves the affairs of sages, the methods of assisting the sovereign and benefiting the people. Starting from governing a single town, then a single state, up to becoming a general or a minister assisting the Son of Heaven in governing the world. When he has not yet reached that position, he knows he must reach it, so he practices the duties in advance, thinking about them day and night, studying the ways of governance. When he actually holds the position, whether governing a town, a state, or serving as a general or minister, he applies these methods and finds them all effective. This is due to his knowing the goal and striving to reach it. In the past, Mencius was able to remain unmoved at forty years old, precisely because during his youth, when he was studying and setting his aspirations, he learned everything under heaven. By the time he reached adulthood and entered officialdom, nothing in the world could shake his mind. This is what is meant by "knowing the ultimate goal and striving to reach it."

知終終之，可與存義也者，言為臣之義，終始一徳以奉其上，是得臣之冝也，豈非知終乎？然後之人臣居於顯位，上而奉一人之尊，下而有百官萬民之責，內無覬覦僭竊之心，若伊尹之於太甲、周公之於成王、霍光之於昭帝、諸葛亮之於蜀主，此數君子是謂知終終之，於人臣之分能存萬世之義也。

"Knowing the end and keeping to the end," one can be entrusted with upholding righteousness. The principle of being a minister is to serve the sovereign with the same virtue from beginning to end, which is in accordance with the proper role of a minister. Is this not precisely "knowing the end"? In later generations, ministers in high positions must honor the dignity of the Son of Heaven above and shoulder the responsibilities for the hundred officials and the people below. They must have no thoughts of coveting the throne or overstepping their station. Men like I Yin who assisted Tai Jia, the Duke of Zhou who assisted Cheng Wang, Ho Guang who assisted Emperor Zhao of Han, and Zhuge Liang who assisted the later ruler of Shu all exemplify "knowing the end and keeping to the end." They maintained the moral principles that can be passed down through the ages within the role of a minister.

是故居上位而不驕，在下位而不憂者，言九三居人臣之分，其徳業既已進修，則宜進退必以徳而升降必以道，故居上位而無驕亢之色，在下位而無憂悶之心。故乾乾不息，因其所為之時而惕懼戒慎，雖履至危之地，亦免其咎矣。

"This is why the Nine in the Third occupies a high position without arrogance, and a low position without worry." It means that the Nine in the Third is in the proper position of a minister. Since his virtue and achievements have already been cultivated, his advancement and retreat, his promotion and demotion must be based on virtue and principle. Therefore, even in a high position, he does not display arrogance or domineering behavior, and even in a low position, he does not feel depressed or anxious. Thus, he remains diligent and tireless, always remaining vigilant and cautious according to the circumstances he faces. Even when standing on extremely dangerous ground, he can avoid mistakes.

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。

The Wenyan Transmission asks: The fourth line statement says "or leap in the abyss, no blame," what does it mean? Confucius answers: He is fluctuating up and down without consistency, but not doing perverse things; advancing and retreating without fixed pattern, but not departing from his own kind. The superior man enhances virtue and cultivates his undertakings in order to seize the proper opportunity, hence there is no blame.

義曰：此先聖釋九四之爻辭。以位言之曰上下，以出處言之曰進退。今九四當儲貳之位，故雖或上或下，非苟為其邪佞也；或進或退，非苟離其群類也。是故進其徳以副天下之望，修其業以絶君上之疑，如此者是將欲及時而行道也。故上與進是或躍之義，下與退是在淵之謂也。故無咎者，言若不能進其徳以塞天下之望，又不能守其位分而致君之疑，則其為禍也不細矣。今得無咎者，誠能副民望而去君疑也。

Hu Yuan explains: This is Confucius explaining the line statement for the ninth line in the fourth position. From the perspective of position, it is called "up and down," and from the perspective of entering office and retirement, it is called "advancing and retreating." Now, the ninth line in the fourth position is precisely the position of the crown prince, so he is sometimes above and sometimes below, but this is not arbitrary behavior for evil purposes; he is sometimes advancing and sometimes retreating, but this is not arbitrary withdrawal from his own kind. Therefore, he enhances his virtue to fulfill the expectations of the people, and he cultivates his achievements to eliminate the suspicions of the sovereign. This is precisely to seize the opportunity to promote the great way. Therefore, "up" and "advancing" mean "leaping up," and "down" and "retreating" mean "being in the abyss." As for "no blame," it means that if he does not enhance his virtue to meet the people's expectations and does not maintain his position to avoid the sovereign's suspicion, the resulting calamity would be great. Now, he has no blame because he indeed fulfills the people's expectations and removes the sovereign's suspicions.

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。

The Wenyan Transmission asks: The fifth line statement says "A dragon soars in the sky, advantageous to see the great man." What does this mean? Confucius answers: The same sound resonates with each other, the same breath seeks each other. Water flows to low and moist places, fire burns in dry places. Clouds arise with the dragon, wind rises with the tiger. When the sage arises, all things look up to him. The origin in heaven ascends and adheres, the origin in earth descends and adheres, each follows its own kind.

義曰：此釋九五之爻辭。同聲相應，同氣相求者，此釋聲氣自然相感之道也。同聲，若彈宮而宮應，彈商而商鳴，「鶴在陰，其子和之」之類是也；同氣，若天欲雨而柱礎潤、磁石引針、琥珀拾芥之類是也。水流溼，火就燥者，此釋無情之物自然相應。夫地體卑下，水性就下，其流必就卑溼也；火本炎上，其性燥，故焚其芻薪必先於燥也。

Hu Yuan explains: This is an explanation of the line statement for the fifth line, "Those who share the same sound respond to each other, and those who share the same essence seek each other." It refers to the natural resonance between sound and essence. By "same sound," it is like when a palace tone is played, the other palace strings also vibrate; when a shang tone is played, the other shang strings also vibrate. The line statement of the second line of the Zhongfū hexagram says, "A crane calls in the shade of a tree, and its young respond to it," which is an example of this. By "same essence," it is like when rain is about to fall, the stone base under the pillar becomes damp first; a lodestone attracts an iron needle; and a piece of amber rubbed can attract grass seeds. "Water flows to the wet, fire tends to the dry" refers to the natural response even among things without consciousness or emotion: the earth's form is low, and water's nature is to flow downward, so it must flow to low and damp places; fire's nature is to rise and burn, and it is dry, so when fire is lit, it must start burning from dry places.

雲從龍，風從虎者，此言有情感無情也。龍者水畜，雲者水氣，故龍吟則景雲出；虎是猛威之物，而風亦是震動之氣，故虎嘯則谷風生。聖人作而萬物覩者，言聖人之作，光明盛大，與天地合徳，萬物莫不遍燭。夫天地感應而生萬物，聖人感應而用天下之賢，共成天下之業，敷為皇極之教，而天下萬物莫不觀覩之也。前言大人造，是聖人營造興制之時，此統言之，故曰聖人作而萬物覩也。本乎天者親上，本乎地者親下者，此言本天則動物也，本地則植物也，言天之運動而飛物亦動，地之凝靜而植物亦靜，此聖人推舉自然之理以明之也。

"The clouds follow the dragon, and the wind follows the tiger" refers to how emotional beings attract non-emotional ones. The dragon is an aquatic animal, and clouds are water vapor, so when the dragon roars, auspicious clouds rise accordingly. The tiger is a fierce beast, and wind is a moving air force, so when the tiger howls, the wind in the valley arises with it. "When the sage arises, all things are seen" means that when a sage emerges, his virtue is bright and grand, harmonizing with the virtue of heaven and earth. All things are illuminated by him. Heaven and earth respond to each other and give birth to all things; sages respond to each other and employ the talents of the world, jointly achieving the great affairs of the world, and spreading the great doctrine of the "Supreme Center," so that all things look up and observe him. Previously, the "Small Commentary" said "the great man creates," referring to the time when the sage established and created systems. Here, it is a general statement, so it says "when the sage arises, all things are seen." "Those originating from heaven are close to above, and those originating from earth are close to below" means that those rooted in heaven are animals, and those rooted in earth are plants: heaven is ever-moving, so birds and beasts are active; earth is still and quiet, so grass and trees remain unmoving. This is how the sage uses the natural principle to explain the principle of like attracting like.

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。

The Wenyan Transmission asks: The line statement of the Upper Ninth says "A dragon in exaltation has regret." What does this mean? Confucius replies: Although he is esteemed, he has no actual position; although he is lofty, he has no people to follow. The virtuous men are below but do not come to assist him. Therefore, any action he takes brings regret.

義曰：夫卦之六爻，上與初為無位，初則未中，上則過中，是雖在高貴而無大中之位。既貴而無位以居於尊高，則安得天下之民也？賢人在下位而無輔者，今既亢極，則賢雖在下位而亦不輔佐矣。夫如是，則動靜之間皆有悔也。

Hu Yuan explains: Among the six lines of a single hexagram, both the top line and the first line are considered to lack official positions. The first line has not yet reached the central position, while the top line has already surpassed the central position. Therefore, the Nine at the Top, although situated in a lofty position, does not possess the actual position of great centrality and correctness. Since he is尊贵 yet lacks a real position and sits high above, how can he gain the allegiance of the people? The statement "the virtuous person is below but without support" is because he has now reached the extreme point of exaltation. Even if the virtuous person is below, he would not be willing to support him. In such a case, whether in motion or stillness, regret will inevitably arise.

潛龍勿用，下也。見龍在田，時舎也。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。

The Wenyan transmission also says: "The hidden dragon is not yet in use," because it is in a low position. "The dragon appears on the field," because it is temporarily abandoned by the circumstances. "All day long the dragon toils," refers to its work in its proper position. "The dragon may leap in the deep pool," refers to testing its talents and virtue. "The dragon soars in the heavens," refers to ruling the world from a high position. "The exalted dragon brings regret," refers to the calamity brought by reaching the extreme. "The virtue of the Supreme Ultimate through all nines," refers to the world thus attaining peace and order.

義曰：此以下至天下治也，文言之第三節，全以人事明其義也。濳龍勿用，下也者，言聖人有龍徳，在於潛隠之時，故聖人戒其勿用此為徳者，以其功不及物，居無位之地而處於卑下也。見龍在田，時舎也者，舎，棄舎也。若仲尼有聖人之徳而無其位，當衰周之時，皇皇汲汲而不得見於世，是為時之所棄舎也。夫既為時棄舎，然而前又言徳施普也及天下文明者何也？前蓋以聖人之徳言之也，此所謂時舎者，以位言之也。

Hu Yuan explains: From here to "the world is well governed," this is the third section of the "Wenyan Zhuan," which entirely uses human affairs to explain its meaning. "The hidden dragon is not yet in use, it is below" refers to the fact that although the sage has the virtue of a dragon, he is still in a state of concealment and concealment. The sage warns against taking this as a virtue to be practiced, because at this time his influence has not yet reached things, and he is in a position of no official post and in a low position. "The dragon appears on the field, it is a time of abandonment." "Abandonment" here means to be left behind. Just like Confucius, who had the virtue of a sage but did not have the corresponding position, living in an era when the Zhou dynasty was declining, he was restless and anxious, striving hard but unable to be recognized by the world, which was being abandoned by the times. If he was indeed abandoned by the times, then why did the previous "Xiaoxiang" say "his virtue is widespread" and later say "the world becomes civilized"? This is because the former refers to the sage's virtue, while this "abandonment by the times" refers to his position.

終日乾乾，行事也者，言九三居人臣之極位，有奉上率下之責，至難至重，故終日之間乾乾不息，以行當位之事也。或躍在淵，自試也者，言九四已離下卦而居上卦之下，逼近至尊，慮有僭上之嫌，故疑之而或騰躍，以試己之才徳，副天下之望也。飛龍在天，上治也者，言聖人有龍徳而居天位，以興天下之治也。亢龍有悔，窮之災也者，言聖人當過亢之年，其精力耗倦，若不求所代以終其位，則必有窮極之災也。

"Always diligent, acting in accordance with the way" refers to the situation of the Nine in the Third, who is in the highest position among ministers, bearing the responsibility of serving the sovereign and leading all officials. This position is the most difficult and important, hence the need for constant diligence in carrying out the duties appropriate to one's position. "Sometimes leaping from the depths" means the Nine in the Fourth has left the lower trigram and is now in the lowest position of the upper trigram, close to the supreme position. Concerned about the possibility of overstepping the sovereign's authority, there is hesitation and occasional attempts to leap forward, to test one's abilities and virtue, so as not to辜负 the expectations of the world. "A dragon soaring in the sky" signifies that the sage, possessing the virtue of a dragon, occupies the position of the Son of Heaven, thus initiating the peace and governance of the world. "A dragon in excess brings regret" indicates that when the sage reaches an excessive age and his energy has declined, if he does not appoint a successor to conclude his position, he will inevitably bring about calamity from reaching the extreme.

乾元用九，天下治也者，言乾以一元之氣，自濳至飛，終始本末，能用陽剛之徳以生成萬物；在聖人則有剛明之道，以一己不能盡天下之治，固在左右前後大臣小臣皆能用剛正之君子，然後得天下治矣。

"Qian Yuan Yong Jiú, Tianxia Zhi Ye," means that Qian, relying on the unified primordial energy, moves from concealment to emergence, from beginning to end, and throughout all aspects, applies the virtue of Yang strength to generate all things. Applied to the sage, this represents the virtue of being strong, vigorous, and discerning. However, a single person cannot fully govern the world; the key lies in the ministers and officials, great and small, around him, all being appointed as upright and virtuous gentlemen, so that the world may be governed in peace and order.

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

The Wenyan transmission also says: "The hidden dragon is not yet in use," meaning the yang energy is still concealed beneath the earth. "The dragon appears in the field," meaning the myriad things under heaven display their brilliance and shine brightly. "All day long the dragon toils," meaning it moves in harmony with the heavenly order. "Sometimes leaping in the abyss," meaning the principle of乾 (Heaven) reaches this point and brings about a transformation. "The dragon soars in the heavens," meaning it resides in the exalted position that conforms to the Heavenly Virtue. "The dragon in excess has regret," meaning it follows the trend until it reaches the extreme. "The乾 yuan employs all nines," thus revealing the principle of heaven.

義曰：此以下文言之第四節，全以天氣明其義也。陽氣濳藏者，言建子之月陽氣濳施於地下而藏遁之時也。天下文明者，言天氣發見於地上，使勾萌皆達，枯槁畢榮，故高下洪纎皆流形品，使天下之物有文章而光明也。與時偕行者，言建寅之月三陽並用之時，其卦成泰，故君子終日之間乾乾不已，與天時相契而行也。

Hu Yuan explains: From here on, the fourth section of the "Wenyan Zhuan" is entirely explained using the concept of the qi of heaven and earth. "Yang qi is hidden and concealed" refers to the month of Zi in the Xia calendar, which is the first month, when yang qi is hidden and moves beneath the earth, concealed and not revealed. "The world is civilized" means that the yang qi of heaven emerges to the surface, causing bent sprouts to break through and withered plants to revive again. Thus, whether tall or short, thick or thin, all things manifest their forms and categories, making the world bright and splendid. "Going with the time" refers to the month of Yin in the Xia calendar, the first month of spring, when three yang lines are generated together, and the paired hexagram is the "Tai" hexagram. Therefore, the gentleman is diligent all day long, acting in harmony with the heavenly time.

乾道乃革者，言九四離下卦之上而入上卦之下，故其道有所變革也。乃位乎天徳者，言天者積諸陽氣而成，今九五之爻以剛陽之徳居至尊之地，是位本乎天位者也。與時偕極者，言四月之間陽氣盛極，如聖人當耄期之年，是與時偕極也。乃見天則者，言乾元能用剛陽之徳，乃顯天之法則也。

"Qian Dao Nai Ge" means that the fourth line, Nine in the Fourth, has left the top of the lower trigram and entered the lowest position of the upper trigram, so its path has undergone a change. "Nai Wei Hu Tian De" means that heaven is formed by the accumulation of many yang energies, and now the fifth line, Nine in the Fifth, occupies the supreme position with the strong and vigorous virtue of yang, showing that its position is based on the heavenly position. "Nai Shi Xie Ji" means that in the fourth lunar month, yang energy reaches its peak, just as a sage reaches old age in his eighties or nineties, which is to reach the extreme together with the times. "Nai Jian Tian Ze" means that the Qian Yuan can apply the virtue of strong yang, thus revealing the principle of heaven.

乾元者，始而亨者也。利貞者，性情也。乾始能以美利利天下，不言所利，大矣哉。大哉乾乎，剛健中正，純粹精也。六爻發揮，旁通情也。時乘六龍以御天也，雲行雨施，天下平也。

The Wenyan Transmission says: The term "Qian Yuan" refers to the creation of all things and their being made harmonious and unimpeded. The term "Li Zhen" refers to the inherent nature and disposition of all things. In the initial act of creation, Qian is able to bestow beneficial advantages upon the world without specifying where the benefit lies; truly great! How great is the virtue of Qian! It is strong, vigorous, balanced, upright, pure, and unadulterated. The six lines of Qian unfold and extend, comprehensively and intricately depicting the conditions of all things. The sage governs the heavenly way by riding the six dragons in accordance with the seasons, with clouds flowing and rain falling universally, bringing peace to the world.

義曰：此以下文言之第五節，又重釋乾之四徳也。乾元者始而亨者也者，元，始也；亨，通也。言乾以一元之氣始生萬物，萬物皆資始於一元，然後得其亨通，故於春則芽者、萌者盡達，至夏則繁盛，是乾以一元之氣始生於物而物得其亨通也。

Hu Yuan explains: From here onwards is the fifth section of the "Wenyan Zhuan" explaining the four virtues of Qian. "Qian Yuan refers to the beginning and then the smooth flow." "Yuan" means beginning, and "Heng" means smooth flow. This means that Qian uses the pure original qi to begin generating all things, and all things take this original qi as their beginning, and thus achieve smooth flow; therefore, in spring, sprouting and budding things all extend outward, and in summer they become flourishing and dense. This is precisely how Qian uses the original qi to begin generating all things, and thus all things achieve smooth flow through it.

利貞者性情也者，言萬物既生而繁盛，則必漸成之，故利於秋，貞於冬。當秋之時，則萬物和漸而成；至於冬，則幹了而無不獲其正性。言之人事，則聖人能生成天下民物，使皆獲其利而不失其正者，葢能性其情也。何則？葢性者，天生之質，仁義禮智信五常之道無不備具，故稟之為正性；喜怒哀樂愛惡欲七者之來，皆由物誘於外，則情見於內，故流之為邪情。唯聖人則能使萬物得其利而不失其正者，是能性其情，不使外物遷之也。

"The 'favorable and correct' refers to the nature and disposition of things. When all things have grown and flourished, they must inevitably progress step by step toward maturity. Therefore, 'favorable' is associated with autumn, and 'correct' with winter. In autumn, all things harmonize and gradually advance toward maturity; in winter, they are completed and fully realized, attaining their proper nature. Applied to human affairs, the sage is able to nurture and cultivate the people and all things, benefiting them without causing them to lose their proper nature. This is because the sage can use his innate nature to regulate his emotions. Why? 'Nature' is the quality bestowed by Heaven; the five constant virtues of benevolence, righteousness, propriety, wisdom, and faith are all fully contained within it. Therefore, when received, it is the proper nature. As for the seven emotions—joy, anger, sorrow, grief, love, hate, and desire—they arise due to external influences. Thus, emotions are stirred within, and if indulged, they become improper emotions. Only the sage can ensure that all things receive their benefit without losing their proper nature, because he can use his innate nature to govern his emotions, preventing external influences from leading him astray."

然則聖人之情固有也，所以不為之邪者，但能以正性制之耳，不私於己而與天下同也。聖人莫不有喜之情，若夫舉賢賞善、興利於天下，是與天下同其喜也；聖人莫不有怒之情，若夫大奸大惡、反道敗徳者從而誅之，是與天下同其怒也；聖人莫不有哀之情，若夫鰥寡孤獨則拯恤之，凶荒札厲則賙貸之，是與天下同其哀也；聖人莫不有樂之情，若夫人情慾壽則生而不傷，人情慾安則扶而不危。若此之類，是與天下同其樂也。

Thus, the emotions of the sage are indeed present, but they do not become perverse because he can restrain them with his upright nature. He does not keep his emotions for himself alone, but shares them with all under heaven. The sage does not lack joy; for instance, when he recommends virtuous people, rewards good deeds, and promotes the welfare of the world, this is sharing his joy with all under heaven. The sage does not lack anger; for instance, when he punishes great villains and those who abandon the right path and corrupt virtue, this is sharing his anger with all under heaven. The sage does not lack compassion; for instance, when he supports widows, orphans, and the elderly, and provides relief during famine and plague, this is sharing his compassion with all under heaven. The sage does not lack joy; for instance, since people desire longevity, he ensures their survival and protects them from harm; since people desire security, he supports them and prevents them from danger. Such things are sharing his joy with all under heaven.

是皆聖人有其情則制之以正性，故發於外則為中和之教，而天下得其利也。小人則反是，故以情而亂其性，以至流惡之深，則一身不保，況欲天下之利正乎？

This shows that the sage, although having emotions, restrains them with a proper nature, so that what is expressed externally becomes a moderate and harmonious teaching, benefiting all under heaven. The petty person, on the contrary, allows emotions to disturb his nature, leading to deeper evil habits, so that he cannot even preserve himself, let alone benefit the people under heaven.

乾始能以美利利天下，不言所利，大矣哉者，此又嘆美乾之徳，言乾始以一元而生成美利於天下，於卦不言所利者，誠由至廣至大，無有限極，故不可以所利言之也。然則《易》卦有具四徳者七，其餘皆言所利，若坤言「利牝馬之貞」、屯言「利建侯」之類是也，葢有所繫然耳，獨乾徳至大，故不可言所利也。

"Qian initiates the ability to benefit the world with beauty and advantage, without specifying where the benefit lies, which is indeed great." This is another praise of Qian's virtue. It means that Qian begins by using the pure vital energy to generate the beautiful benefits of the world, yet the Hexagram Statement does not specify where the benefit lies, because it is too vast and boundless to be described by a specific advantage. Among the sixty-four hexagrams in the Book of Changes, only seven hexagrams possess all four virtues of originality, prosperity, benefit, and constancy. The other hexagrams specify where the benefit lies, such as the hexagram of Kun stating "beneficial to the virtuous mare's constancy" and the hexagram of Zun stating "beneficial to establishing feudal lords," because they are each associated with specific matters. Only Qian's virtue is extremely vast, so it cannot specify where the benefit lies.

其曰大哉乾乎，剛健中正，純粹精也者，此言乾之徳至大而不可窮測也。以其剛健運行，晝夜之間凡行九十餘萬里，而無毫釐之過與不及，至於春夏以生，秋冬以成，自古逮今未嘗違悖，是其至健而不失中正也。所以然者，葢以至純至粹，精健而不雜故也。

As for the statement "How great is the Trigram Qian! It is strong and vigorous, upright and just, pure and refined," this is speaking about the virtue of Qian being extremely vast and immeasurable. Because it operates with strength and vigor, traveling over ninety thousand li in a single day and night without the slightest excess or deficiency; in spring and summer it causes all things to grow, and in autumn and winter it causes all things to mature, without ever being disorderly or deviating from its course. This is why it is extremely strong and vigorous yet never loses its uprightness and justice. It is able to do so because it is extremely pure and refined, with its strength and vigor being entirely pure and refined, without the slightest impurity.

六爻發揮，旁通情也者，言乾之六爻或濳、或見、或躍、或飛，而跡皆不同，故發越揮散，則可以見聖人出處進退之情也。時乘六龍以御天也者，已解在彖。雲行雨施，天下平也者，言乾以一元之氣布而為雲、散而為雨，以生成天下而無不均也。

"The six lines of the hexagram are unfolded to reveal the various circumstances," meaning that the six lines of the Qian hexagram may be hidden, revealed, rising up, or ascending, each with different manifestations; thus, by unfolding and elaborating them, one can see the various attitudes of sages in taking office or withdrawing, advancing or retreating. The phrase "at the right time, riding the six dragons to control heaven" has already been explained in the previous discussion of the Commentary on the Judgment. "Clouds move and rain spreads, the world is thus made peaceful," meaning that the Qian hexagram uses the original vital energy to spread out as clouds and descend as rain, thereby nurturing all things under heaven without discrimination.

君子以成徳為行，日可見之行也。潛之為言也，隠而未見，行而未成，是以君子弗用也。

The Wenyan transmission says: A gentleman applies his cultivated virtue into action, which is a daily visible behavior. As for the term "qian" (hidden), it refers to the virtue still being concealed and not yet revealed, and the actions still in the process of cultivation without completion. Therefore, the gentleman does not act at this time.

義曰：自此至其唯聖人乎，文言之第六節也。此一節復釋潛龍之言，故先發上二句，以明不可用潛龍為徳也。言君子之人得其天性之全，故五常之道亦必博學審問，然後修成其徳，為常行之行而發之於天下，使天下之人日見其所行，此謂君子之常道也。

Hu Yuan explains: From here to "Its only the sage who can do this," this is the sixth section of the "Wenyan Zhuan." This section again explains the meaning of "the hidden dragon." Therefore, the first two sentences are first presented to indicate that one should not take concealment as virtue. This means that a gentleman has received a complete nature, yet the five constant virtues of benevolence, righteousness, propriety, wisdom, and faithfulness still require broad learning and careful inquiry before one can cultivate his own virtue, transform it into daily practice, and apply it throughout the world, so that the people of the world can see his deeds every day. This is called the constant way of the gentleman.

潛之為言也，隱而未見，行而未成，是以君子弗用也者，夫君子之人既以成徳為行為心，則不可專務隠晦。今之潛，則是以聖人之資性反在於潛遁未見之時也。行而未成者，言既有聖人之性，則必學之問之，修成其道而為行於己，然後用之於外，則可以成聖人之全徳。今止以潛遁為心，則是有聖人之資質而不學不問，亦終不能成行於已，是與不聖同矣，故聖人於此戒之，言是以君子弗用此潛龍為徳也。

"The term 'qian' means to be hidden and not yet visible, to act but not yet accomplished. Therefore, the gentleman does not use it." The gentleman, who regards cultivating virtue and putting it into practice as his fundamental nature, should not merely pursue obscurity. Now, the concept of 'qian' is placing the innate qualities of a sage in a state of concealment and withdrawal, where they remain unseen. The phrase 'acting but not yet accomplished' means that since one possesses the nature of a sage, one must study and inquire, cultivate the way, and realize it as one's own actions, then apply it externally to achieve the complete virtue of a sage. If one only focuses on concealment and withdrawal, then one has the innate qualities of a sage but does not study or inquire, and ultimately cannot cultivate virtue within oneself. This is no different from not being a sage at all. Therefore, the sage warns against using such concealment as a virtue.

君子學以聚之，問以辨之，寛以居之，仁以行之。易曰「見龍在田，利見大人」，君徳也。

The Wenyan Transmission says: A gentleman relies on learning to accumulate knowledge, and seeks guidance to clarify doubts. He conducts himself with a broad and generous attitude, and treats others with the principle of benevolence. The Book of Changes says, "The dragon appears in the field, advantageous to meet a great man," which speaks precisely of the virtue of the sovereign ruler.

義曰：此釋九二爻辭也，言君子之人稟天之全性，發見於世而能執中庸之道者也。何哉？蓋聖人雖得天生善性之全，亦須廣博其學以精其徳，審問以辨其疑，而又寛裕居其時以畜聚其事業，而志於逺大，是以執其中庸而不有妄動，以至推仁義以愛人，示恩信以撫物，其徳業恢廣，無所不至，使天下之賢智者可以俯就，天下之愚不肖者可以企及，此皆由博學、審問、寛居、仁行之然也。

Hu Yuan explains: This is an interpretation of the Line Statement for Nine in the Second. It says that a gentleman possesses the complete goodness given by Heaven and manifests it in the world while upholding the Mean. Why is it said like this? Because although the sage has received the complete goodness from Heaven, he still needs to widely study in order to refine his virtue, carefully inquire in order to clarify his doubts, and also maintain a broad and tranquil mind in facing the circumstances he encounters, thus accumulating his achievements and establishing his aspirations in a lofty manner. Therefore, he upholds the Mean without acting rashly, and then promotes benevolence and righteousness to care for others, and displays grace and trustworthiness to pacify all things. His virtue and achievements are vast and boundless, reaching everywhere, making the wise and virtuous people of the world willing to come close to him, and even the foolish and incapable people can also strive to catch up. All of this is achieved through extensive learning, careful inquiry, broad-mindedness, and benevolent actions.

是故庸人之情，苟一善得於已，則必悻悻然恥於下問，而又躁妄以求其進，所居失其寛，所行失其仁，是故業不能成於逺大而終為淺丈夫矣。故聖人又於此嘆美九二之徳，言其見龍在田，以其有人君之徳而無人君之位耳。

In reverse, the common nature of an ordinary person is: when they have just a little strength, they become angry and ashamed to ask someone less capable than themselves, and they act hastily and recklessly, striving only for advancement. In this way, they lose breadth in dealing with the world and lose kindness in their actions, so their careers cannot achieve great success, and they remain shallow in their capacity. Therefore, the sage praises the virtue of Nine in the Second once again, saying, "Seeing a dragon in the field," which means he has the virtue of a sovereign but not the position of a sovereign.

九三重剛而不中，上不在天，下不在田，故乾乾因其時而惕，雖危無咎矣。

The Wenyan Transmission says: Nine in the Third overlaps with a strong line but does not occupy the central position, cannot reach the heavenly position above, and is not in the position of the fields below. Therefore, he is diligent and never slackens, remains constantly vigilant, and although he is in a dangerous situation, he has no fault.

義曰：此又釋九三之爻。葢此一卦上下皆乾，是重剛也；三四介重剛之間，下已過於二，上不及於五，故皆曰重剛而不中也。上不在天，非九五之君也；下不在田，非九二之臣也。正當大臣之位，上有一人之奉，下有百官萬民之責，故乾乾因其時而惕懼，不敢遑安，如此則雖在危地亦可無咎。

Hu Yuan explains: here he is explaining the line nine in the third. The upper and lower trigrams of the Qian hexagram are both Qian, so it is called "double hardness." The third and fourth lines are sandwiched between this double hardness. Going downward, they have already passed the central second line, and going upward, they cannot reach the central fifth line. Therefore, both lines are said to be "double hardness but not central." "Not in heaven" means he is not like the nine in the fifth line, who is the sovereign; "not in the field" means he is not like the nine in the second line, who is the minister. He is in the position of a great minister, above him is the Son of Heaven whom he must serve, and below him are myriad officials and people whom he must be responsible for. Therefore, he is constantly diligent and always cautious and fearful, never allowing a moment of ease. In this way, even though he is in a dangerous position, he can have no faults.

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。

The Wenyan Transmission says: Nine in the Fourth overlaps with a strong line but does not occupy the central position. It is too high to reach the heavenly position, too low to be in the position of the fields, and although it is in the center, it is not in the position of a person. Therefore, it is said 'or'. The term 'or' refers to hesitation and uncertainty, hence there is no fault.

義曰：此又釋九四之爻。乾之六爻，上二爻為天，下二爻為地，中二爻為人，備三才也。此九四一爻，上不在天，下不在田，中不在人，是中不在人臣而正得儲君之位。既為儲貳，則進退上下皆有疑惑，故所進而上者，修徳也；所退而下者，守位也。夫如是，故無咎矣。

Hu Yuan explains: Here again is the explanation of the line nine in the fourth position. In the six lines of the Qian hexagram, the upper two lines represent Heaven, the lower two lines represent Earth, and the middle two lines represent Humanity, thus fully encompassing the three elements of Heaven, Earth, and Humanity. The line nine in the fourth position, is not able to reach the position of Heaven above, nor is it located in the position of the fields below, and it is not in the middle position representing Humanity. This means it does not belong to the category of ministers, but has instead taken the position of the crown prince. Since it is the crown prince, its advancement and retreat, as well as its upward and downward movements, are all subject to doubt. The aspect of advancing upward is about cultivating virtue, while the aspect of retreating downward is about maintaining one's position. By doing so, there is no fault.

夫大人者，與天地合其徳，與日月合其明，與四時合其序，與鬼神合其吉凶。先天而天弗違，後天而奉天時。天且弗違，而況於人乎？況於鬼神乎？

The Wenyan transmission says: The "great person" has a virtue that harmonizes with heaven and earth, a wisdom that harmonizes with the sun and moon, a policy and order that harmonize with the four seasons, and a reward for good and punishment for evil that harmonize with the blessings and curses of ghosts and spirits. When he acts before the heavenly timing, heaven does not contradict him; when he acts after the heavenly timing, he follows the heavenly timing. Heaven itself does not contradict him, let alone humans or ghosts and spirits?

義曰：此又釋九五之爻。大人者，大才大徳之人也。夫天高而覆，地厚而載，故其徳曰生；聖人亦能以仁愛生成於物，故與天地合徳。日月至明，故無幽無隠皆燭之；而聖人亦能同其明。天以春夏秋冬而生成肅殺，聖人亦能以仁義刑政化天下，故與四時合其序。鬼神之為道，善者福之，淫者禍之；聖人則賞善罰惡，是與鬼神合其吉凶。先於天時而行事，則天弗違之，是天合大人也；後於天時而行事，則奉順於天時，是大人合天也。以天之至大而聖人合之，況於人與鬼神乎？

Hu Yuan explains: here it further explains the line "Nine in the Fifth." "Great person" refers to someone with great talent and virtue. Heaven is high above and covers all things, while Earth is deep below and supports all things, so their virtue is called "to give birth." A sage can also use benevolence to nurture and accomplish all things, so he is said to harmonize with the virtue of Heaven and Earth. The sun and moon are most luminous, so there is no place that remains dark or hidden from their light; a sage can also have such clear insight. Heaven uses spring and summer to grow and autumn and winter to restrain, so a sage can also use benevolence and righteousness along with punishment and governance to cultivate the world, so he is said to harmonize with the order of the four seasons. The principle of ghosts and spirits is that those who do good receive blessings, while those who commit evil receive misfortune; a sage rewards the good and punishes the evil, thus harmonizing with the fortune and misfortune of ghosts and spirits. If he acts before the time, Heaven does not oppose him, which is Heaven harmonizing with the great person; if he acts after the time, it is following Heaven's timing, which is the great person harmonizing with Heaven. If Heaven, which is so high and great, can harmonize with the sage, how much more so can human beings and ghosts and spirits?

亢之為言也，知進而不知退，知存而不知亡，知得而不知喪。其唯聖人乎？知進退存亡而不失其正者，其唯聖人乎。

The Wenyan Transmission says: What is meant by "excess" is advancing without knowing retreat, preserving without knowing destruction, acquiring without knowing loss. How could this be the way of a sage? Those who understand the proper measure of advancement and retreat, preservation and destruction, gain and loss, without losing the right path, are probably only the sages.

義曰：此又釋上九之爻。亢之為言，但知進而不知退，知存而不知亡，知得而不知喪，如此之類皆聖人之所不為，是亢而招悔者也。唯聖人為能知進而不忘退，知存而不忘亡，知得而不忘喪，故於衰耗之年則求所代而終之，堯、舜、禹是也。上一句其唯聖人乎，於義不安，當為羨文。

Hu Yuan explains: here it further explains the line "Nine at the Top." The term "kang" refers to knowing only advancement and not retreat, knowing only preservation and not decay, knowing only gain and not loss; such behaviors are what the sage does not do. It is precisely because of excessive advancement that regret is incurred. Only the sage knows advancement without forgetting retreat, knows preservation without forgetting decay, knows gain without forgetting loss. Therefore, when old and exhausted, he seeks a successor to conclude his position, as was the case with Yao, Shun, and Yu. As for the phrase "Its only the sage," it does not make sense in terms of meaning and should be considered an added text.

義曰：此伏羲所畫、文王所重，純陰之卦也。上下六爻皆陰，以象地積諸陰氣而成也。坤者，順也。言坤柔順之徳，上承於天以生成萬物，猶臣以柔順之徳上奉於君，以生成萬民也。

Hu Yuan explained that the three lines of the Kun hexagram were drawn by Fuxi. When these three lines are stacked above and below to form a six-line hexagram, it was King Wen who arranged them. This is a hexagram composed entirely of yin lines. All six lines are yin lines, symbolizing the earth. The earth takes form by accumulating numerous yin energies. The original meaning of the character "Kun" is to be obedient, which is the "hexagram virtue" of Kun, meaning the fundamental nature and function represented by the hexagram. This refers to the virtue of softness and obedience possessed by Kun. It receives the yang energy from above, thus nurturing and bringing forth all things. Just as a minister, with his obedient virtue, serves the sovereign and thus nurtures the people throughout the land.

元亨，利牝馬之貞。君子有攸往，先迷後得主利。西南得朋，東北喪朋。安貞吉。

The Hexagram Statement of the Earth Hexagram says: The Earth possesses the four virtues of "Yuan, Heng, Li, and Zhen"—Yuan is the beginning, Heng is the通畅, Li is benefiting all things in their proper place, and Zhen is upholding correctness and constancy. However, its constancy should be modeled after the gentle and obedient mare. When a gentleman goes forth, rushing ahead will lead to confusion, but following behind will lead to finding support and gaining benefit. Going to the Southwest will bring help from like-minded people, while going to the Northeast will result in losing such support. By maintaining one's proper position and adhering to the correct path, one will attain吉祥.

義曰：此一節是文王所作卦下之彖辭也。凡坤之四徳，與乾之四徳同也。但乾以剛健之徳資始萬物，坤以柔順之徳資生其形也。其言利牝馬之貞者，蓋乾體至大，全用剛徳，故於乾卦之下直言元亨利貞，而不言所利也。今坤主臣道，故言利牝馬之貞者，蓋馬取其服乘有善行之才，而又牝馬順之至也。以言地之為道，能順承天之氣以生成萬物，無有休息。若人臣順承於君，而能宣君之令、行君之事，皆不失其正道，故言利牝馬之貞也。

Hu Yuan explains: This section is the Tu C'i (Commentary on the Hexagram) of the Zhou Wen Wang tradition, which is the general interpretation of the meaning of a hexagram. The four virtues possessed by the hexagram of Kun are the same as those of Qian; the difference lies in that Qian uses the virtue of strength and vigor to provide the power of creation for all things, while Kun uses the virtue of flexibility and compliance to provide the form and substance for all things. The reason for saying "favoring the steadfastness of a female horse" is that Qian is extremely vast in scope and uses only the virtue of strength, so it directly states "originative, extensive, advantageous, and steadfast" without needing to specify the direction of advantage. However, Kun governs the way of a minister, so it is necessary to mention the advantage of being like a female horse that remains steadfast. The image of a horse is chosen because horses can be ridden and are skilled in movement, while a female horse is flexible to the extreme. This refers to the way of the earth, which can follow and receive the yang energy from heaven to nurture all things without ceasing; just as a minister follows and serves the sovereign, announcing the sovereign's commands and handling the sovereign's affairs without deviating from the right path, hence it is said "favoring the steadfastness of a female horse."

君子有攸往者，夫坤體之利，唯至順至正，然後不失其常道。人臣之分，亦當執其正而濟之以順。若順而不正，則失於諂媚；若正而不順，則失於悍愎而有先君之事。是故惟君子有全徳，乃能循此道，始終不失其分，以此而往，無所不利，故曰君子有攸往也。

The hexagram statement says, "The gentleman has a course to follow." The virtue of the hexagram of Earth is that only when it is extremely smooth and upright will it not deviate from its inherent constant way. The duty of a minister is also like this; he should uphold the right path and use gentleness and compliance to complete it. If one only complies without uprightness, it becomes flattery; if one only upholds uprightness without compliance, it becomes stubbornness and even leads to acting ahead of the sovereign. Therefore, only a gentleman of complete virtue can follow this path, remaining true to his role from beginning to end. With such virtue, he can go anywhere without difficulty, hence the hexagram statement says, "The gentleman has a course to follow."

先迷後得主利者，夫乾者天道，坤者地道。言之人事，則乾為君、為父、為夫，坤為臣、為子、為婦。言其分，則君倡而臣和，父作而子述，夫行而婦從。若臣先君而倡、子先父而作、婦先夫而行，則是亂常道也。若能處其後而順行其事，不為事先，則得其主守，而不失為臣為子為婦之道也。

The phrase "first being confused and then gaining advantage through following the leader" refers to the proper order of roles. The Trigram Qian represents the heavenly way, and the Trigram Kun represents the earthly way. In human affairs, Qian symbolizes the sovereign, father, or husband, while Kun represents the subject, son, or wife. Each should fulfill their respective roles: the sovereign initiates, the subject follows; the father starts, the son continues; the husband leads, the wife follows. If the subject acts before the sovereign, the son acts before the father, or the wife acts before the husband, it disrupts the established order. If one remains in a position of following, carries out the sovereign's will, and does not act prematurely, then one remains true to the role of subject, son, or wife, and thus follows the correct path.

西南得朋者，西南致養之地，陰之位也。今坤本陰，以陰之陰，是得其朋類而行。若君子未仕之時，必得明師賢友以相切磋。蓋聖賢事業尤甚淵博，獨學則不能成，獨見則不能明，固須資於朋類而後有所至也。故《伐木》詩曰：自天子至庶人，未有不須友以成也。是言人必得朋類而事業可成也。

The phrase "southwest brings friends" refers to the southwest direction, which is the nurturing direction and belongs to the yin aspect. The Earth Trigram (Kun) is itself yin, so when it moves to a yin position, it is like finding similar companions to travel with. This is akin to a gentleman who has not yet entered official service necessarily seeking out wise teachers and beneficial friends to discuss and exchange ideas. The learning and endeavors of sages and virtuous people are profound and extensive; studying alone is difficult to achieve, and thinking alone is hard to understand. Therefore, help from similar kinds is essential to reach a goal. Hence, the commentary on the poem "Famwood" in the Book of Songs states: from the Son of Heaven down to common people, none can achieve himself without the help of friends. This means that people must receive assistance from similar kinds to accomplish their endeavors.

東北喪朋者，西南為陰位，東北為陽位。今離西南而反之東北，是以陰之陽，喪失其朋類。如君子之人，與師友講成道徳，及其業已就、其性已明，務行其道而薦身於朝廷之間，以求致君澤民之事，是喪失其朋類者也。安貞吉者，言地體安靜而永守其正。若天氣降於地，地則承而發生，是不妄有所發也。如臣之輔君，當常守安靜貞正之徳，待君倡然後和之，是亦不妄有所動，故得獲其吉也。

The phrase "Northeast loss of companions" refers to the fact that the Southwest is a yin direction and the Northeast is a yang direction. Now leaving the Southwest to move toward the Northeast means entering a yang position with a yin nature, thus losing one's like. This is like a gentleman studying with teachers and friends to cultivate virtue; when his learning is complete and his nature is clear, he should strive to promote his own principles and recommend himself to the court to assist the sovereign and benefit the people. This is equivalent to leaving behind one's original companions. As for "Resting in sincerity brings good fortune," it refers to the earth's form being quiet and always maintaining its upright nature. When the yang qi of heaven descends to earth, the earth receives it and generates all things, without acting on its own. This is like a minister assisting the sovereign, who should always maintain a quiet and sincere virtue, waiting for the sovereign to take the initiative before responding, without acting rashly, thus attaining good fortune.

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

The Commentary on the Judgment says: How comprehensive is the virtue of the Earth! All things rely on it to take form and grow. It follows and receives the yang energy from Heaven. The earth is deep and bears all things; its virtue is vast without bounds. It is inclusive and generous, bright and grand, thus enabling all things to prosper. A mare and the earth are of the same kind; walking on the earth has no end. Gentle and steadfast in uprightness, this is the path of the gentleman. To rush ahead leads to confusion; to follow in sequence is to conform to the proper way. Going to the southwest to find kindred spirits is to walk with one's own people; going to the northeast to lose kindred spirits, in the end brings joy. To be steadfast in uprightness and gain auspiciousness corresponds to the boundless virtue of the earth.

義曰：此以下先聖釋文王彖辭之辭。至哉坤元，萬物資生，乃順承天，此三句釋坤元之徳也，故先嘆美之。言至哉者，蓋坤主承天之氣而生萬物之形，必有所至也。萬物資生者，言一元之氣降於地，為萬物之始也。承一元之氣以生萬物之形，是天下萬品之物，莫不資取於坤元而生其形質也。乃順承天者，蓋地得天之降氣，然後順從而發生萬物也。

Hu Yuan explains: From here on, it is Confucius explaining King Wen's tao cai. The three sentences "How profound is the creative power of the Earth, all things draw their life from it, and they follow and receive the heavens" explain the creative virtue of the Earth. Therefore, they are first praised. Saying "how profound" is because the Earth specializes in receiving the yang energy from heaven to form the shapes of all things, and thus it must reach there. Saying "all things draw their life" refers to the unified original qi descending to the earth, becoming the beginning of all things; by receiving this original qi to form the shapes of all things, there is no thing in the world that does not take its form from the creative virtue of the Earth. Saying "then they follow and receive the heavens" is because the earth receives the yang energy from heaven, and only then can it follow and bring forth all things.

坤厚載物，徳合無疆，此二句釋坤之自然之徳也。坤厚載物者，言地道博厚，於天下之物，高下洪纎無不持載，無不包容也。徳合無疆者，言地者形之名，坤者地之用，是地之形則至廣至大而無疆畔；若其徳，則持載生育萬物，大無不周，逺無不及，是坤之徳亦合地形之無疆也。

"The earth is thick and carries all things; its virtue is boundless." These two sentences explain the inherent virtue of the Earth. Saying "the earth is thick and carries all things" refers to the way of the earth, which is vast and solid, embracing all things under heaven, whether high or low, large or small, without fail. Saying "its virtue has no limits" refers to the fact that "earth" is the name for its form, while "Kun" refers to its function: the form of the earth is extremely vast with no boundaries; as for its virtue, it carries and nurtures all things, reaching even the greatest and the farthest—thus showing that the virtue of Kun is equally boundless, matching the boundless form of the earth.

含光大，品物咸亨者，此釋亨之徳也。含，包也；厚也；光，明也；大，盛也。謂之含者，言坤之為體，無所不包，無所不周；謂之者，言博厚而無所不載；謂之光者，言萬物由地而生，皆得亨通而光明；謂之大者，言其體至廣至大。謂坤之有此四徳，然後萬物繁植，得其亨通也。

"The phrase 'containing and being expansive, radiating brightness and grandeur, all things are harmonious and flourishing' explains the virtue of communication (hen) of the Earth (Kun). 'Containing' means embracing all, 'expansive' means being thick and substantial, 'radiating brightness' means giving rise to all things and making them clear and manifest, and 'grandeur' means being extremely vast. Because the Earth possesses these four virtues, all things can flourish and communicate with each other."

牝馬地類，行地無疆者，此釋利牝馬之貞。言地之為道，生成萬物，無有休息；馬為人所服乘，亦能行之不息，是為地之倫類，而行之無疆也。柔順利貞，君子攸行者，此釋君子有攸往之義。言君子之人，能柔和謙順以盡其為臣之節，而又不失其正，是所往無不獲其利也。

The Commentary on the Judgment says, "The female horse belongs to the earth, and it moves across the earth without limit," explaining the Hexagram Statement "It is advantageous for the female horse to maintain constancy." This means that the way the earth operates, nurturing and cultivating all things without ceasing, is akin to the horse, which can continuously move and travel, belonging to the same category as the earth. Therefore, it can move across the earth without boundaries. The Commentary on the Judgment also says, "Flexible and smooth, constancy is maintained, the gentleman proceeds on his way," explaining the meaning of the Hexagram Statement "The gentleman has a course to follow." This means that the gentleman can be gentle and humble while fulfilling his duty as a subject, without losing his upright conduct. Being flexible yet upright is the proper path for the gentleman, so wherever he goes, he will gain benefit.

先迷失道，後順得常者，此釋先迷後得主利之義。言為人子、為人臣、為人婦，其為道必須待倡而後和，行而後隨。若首先而行，則迷惑錯亂而失其道；若所行居人之後，而順承其上，乃得君子之常道也。西南得朋，乃與類行者，已釋在前。東北喪朋，乃終有慶者，此言君子已仕，進用朝廷，上以致君，下以澤民，以施已之素蘊，是終獲其美慶之道也。

"The statement 'First losing the way, then following to gain the usual benefit' explains the meaning of the hexagram statement 'First being lost, then gaining benefit through following.' It means that as a son, a minister, or a wife, one's way of being must wait for the other party to initiate first, then respond; wait for the other party to act first, then follow. If one acts ahead of time, confusion and disorder will result, leading to the loss of the correct path; if one remains behind and follows the superior, it aligns with the usual way of the gentleman. 'In the southwest, one gains friends, and thus proceeds with like-minded people,' has already been explained. 'In the northeast, one loses friends, yet ultimately attains blessings' refers to a gentleman who has already entered official service and is employed by the court. He assists the sovereign above and benefits the people below, fully applying his accumulated learning and cultivation. This is the path to ultimately achieving good fortune and joy."

安貞之吉，應地無疆者，此言坤之所以安靜守正而得吉者，蓋由承天之氣以發育萬物，無所不得其生，是其徳之無疆也。君子之人上承於君，亦當安然守至正之徳，而不為事始，不為物先，待君令而後行，此其所以獲吉也，是其徳應地無疆也。

"The auspiciousness of maintaining steadfast virtue lies in the boundless nature of the Earth." This sentence means that the Earth is able to remain tranquil and upright to attain auspiciousness because it receives the yang energy from Heaven to nurture all things, and no creature is not nurtured by it. This is the boundless virtue of the Earth. A gentleman who serves above the sovereign should also remain tranquil and uphold extreme righteousness, not initiating actions, not acting ahead of others, but waiting for the sovereign's command before taking action. This is why he can attain auspiciousness, and this is precisely how his virtue corresponds with the boundless nature of the Earth.

象曰：地勢坤，君子以厚徳載物。

The Great Image Commentary says: The form of the earth embodies the flexibility and solidity of the Earth (Kun). The gentleman takes inspiration from this hexagram, using his broad and generous virtue to carry all things and embrace people.

義曰：此先聖大象之辭。言地之形體，固本柔順，柔順者地之勢也，故能生成萬物之形質也。君子以厚徳載物者，言君子之人法地之道，以寛厚其徳，使其器業廣大弘博，無所不容，以載萬物，使萬物無不得其所，皆如地之容載也。

Hu Yuan explains: This is what Confucius said in the Great Image Commentary. It refers to the nature of the earth, which fundamentally relies on flexibility and kindness. Flexibility and kindness are the characteristics of the earth, so it can generate the forms and substances of all things. It says, "The gentleman cultivates great virtue to carry all things," meaning the gentleman emulates the way of the earth, cultivating his virtue to be broad and profound, so that his mind and capacity, as well as his endeavors, are vast and comprehensive, able to contain everything. Thus, he can carry all things, allowing each thing to find its proper place, just as the earth carries all things.

初六：履霜，堅氷至。象曰：履霜堅氷，陰始凝也；馴致其道，至堅氷也。

The line statement for the first line says: Treading on frost, one knows that thick ice is about to come. The small image commentary says: Treading on frost and knowing that thick ice is coming, this is a sign that the yin energy is beginning to condense; following this path step by step in accordance with it, one will reach the state of thick ice.

義曰：言履霜者，陰氣始凝結之時也；堅氷者，陰氣極盛之時也。夫坤之六爻皆陰，而初六居其最下，是陰氣始凝之時也。大凡陰之為氣，至柔至微，不可得而見，故自建午之月，則一陰之氣始萌於地下，以至於秋，人但見其物之衰剝、時之愴慘，且不知其陰之所由來。然於履霜之時，則是其跡已見，故可以推測其必至於堅氷也。

Hu Yuan explains: The phrase "stepping on frost" refers to the time when the yin energy is just beginning to condense; "solid ice" refers to the time when yin energy is at its peak. The Kun hexagram has all six lines as yin lines, and the line "Six at the Beginning" is located at the very bottom of the hexagram, which is the position of a line within the hexagram. This is precisely the time when yin energy first begins to condense. Generally speaking, yin as a kind of energy is extremely soft and subtle, invisible and intangible. Therefore, starting from the month of Ji Wu (the fifth month of the lunar calendar, the month containing the summer solstice), the first trace of yin energy begins to stir underground, and by autumn, people only see the withering and falling of all things, and the melancholy and bleakness of the seasons, without knowing where this yin energy comes from. However, by the time frost can be stepped on, its traces have already become visible, so it can be inferred that it will certainly develop into solid ice.

以人事言之，則人君御臣之法，此其始也。夫人之深情厚意，不易外測，故大奸若忠是也。然為臣而佐君，必有行事之跡，於其始善善惡惡可得而度之，故在人君早見之也。見其人臣之間始有能竭節報効，則知終必有黃裳之吉，乃任而用之，使之由小官至於大官，則為國家之福。

In terms of human affairs, the method by which a ruler governs his ministers begins here. Deep feelings in people's hearts are hard to discern from their outward appearances, which is why there are cases of great villains appearing loyal. However, ministers assisting a ruler will inevitably leave traces of their actions. When these traces first appear, one can determine whether they are leading toward goodness or evil. Therefore, the key lies in the ruler's ability to detect this early. If a minister is seen from the beginning to fully dedicate himself and serve the state, one can know he will eventually attain the auspiciousness of the sixth line in the fifth hexagram, "Yellow Robes Bring Good Fortune," and thus appoint him, allowing him to rise from a minor position to a high one, which becomes a blessing for the country.

若奸邪小人，其有諂佞之狀一露，則知積日累乆，必至於龍戰之時，故當早辨而黜退之，則其惡不能萌漸也。若使至於大位，以僭竊侵陵，則惡亦不易解矣。是由履霜之積，積而不已，終至堅氷，是冝辨之在始也。象曰履霜堅氷陰始凝也者，言陰之至於履霜，是陰氣始凝之時也。堅氷二字，當為羨文，蓋下文已有至堅氷也。馴至其道至堅氷也者，蓋馴者，馴狎之義，謂臣之積惡有漸，乆而不已，則至大患也。

In reverse, if it is a wicked person, once he shows signs of flattery and cunning, one should realize that if this continues day by day, it will inevitably lead to the situation described in the upper sixth line, "The dragon fights in the wild," where there is conflict between sovereign and minister. Therefore, one should detect and remove such a person early, so that his evil cannot gradually grow. If one allows him to rise to power, to usurp authority and oppress the sovereign, then the resulting calamity will be difficult to resolve. This is like the accumulation of frost, which, if not stopped, eventually becomes solid ice. Thus, the effort to discern should be made at the beginning. The "Small Image Commentary" says, "Treading frost, the ice becomes firm," referring to the beginning of the gathering of yin energy when it is already possible to tread on frost. The term "firm ice" should be considered an addition, since the next sentence already mentions "the most firm ice." As for "gradually leading to its course, the ice becomes most firm," the word "gradually" means to become accustomed or habitual, indicating that a minister's accumulation of evil is a gradual process. If left unchecked for a long time, it will eventually lead to great disaster.

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。

The line statement for the second line says: Straight, square, and vast, without need for repeated practice, there is no disadvantage. The small image commentary says: The movement of the second line is both straight and square; without needing to rehearse, it is advantageous in all directions, because the way of the earth is inherently bright and expansive.

義曰：直，正也。待夫陽之至，然後發而生成萬物，是其體安靜守正而不為物之先也。方，義也。義，冝也。言生物無私，使各得其宜也。大者，言地體至大，無所不包，無所不容也。不習無不利者，言坤有三徳，自然而物生，故不待修習而後能。以人事言之，則君子之人，其徳素蘊，其行素著，聖賢之事業已習之於始，至此用之朝廷之上，隨時而行之，且非臨事而乃營習，故無所不利，是以孟子四十不動心者此也。於卦則二為地之上，是萬物發生之時也，故三徳之備，地道之美，盡於此矣。象曰六二之動，直以方也；不習無不利，地道光也者，言六二以直方大之三徳發動而生物，無不得其冝，蓋以自然之質，不勞而生，不為而成，光大之至也。

Hu Yuan explains: "Straight" means uprightness. The earth waits for the arrival of yang energy before it acts and generates all things, showing that its nature is quiet and upright, not rushing ahead of all things. "Square" means conformity to righteousness. Righteousness refers to appropriateness, meaning the earth nurtures all things without partiality, allowing each thing to be in its proper place. "Great" refers to the vastness of the earth's form, which includes everything without exclusion. The statement "without practice there is no failure" refers to the fact that the earth possesses these three virtues, allowing things to arise naturally, so they do not need to be cultivated. In terms of human affairs, a gentleman's virtue has been cultivated in advance, his conduct has been evident from the beginning, and the deeds of sages have been practiced from the start. When these are applied to the court, they are implemented according to the situation, not by scrambling to prepare at the last moment, hence they are always beneficial. In terms of the hexagram, the second line is located above the earth, which is the time when all things arise, so the completeness of these three virtues and the beauty of the earth's way are fully embodied in this line. The "Small Image Commentary" says, "The movement of the sixth line is straight and square; without practice there is no failure, the way of the earth shines brightly," which refers to the sixth line's movement, based on these three virtues of straightness, squareness, and greatness, nurturing all things so that each thing is in its proper place. This is because it comes from natural disposition, allowing things to grow without effort, achieving things without artificiality, reaching the utmost brilliance.

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。

The line statement of the third line says: To keep one's excellent talents hidden and yet remain upright, or to come forth and serve the king's affairs without taking credit for one's achievements, thus attaining a favorable conclusion. The small image commentary says: To keep one's virtue hidden and remain upright is to wait for the right time to act; to come forth and serve the king indicates that the person has broad and enlightened insight.

義曰：含，畜也；章，美也；貞，正也。言六三陽位，今以陰居之，是能執謙不敢為事之倡始，故內畜聖賢之事、章美之道，待君之所令及謀議之所至，則從而發其章美之道以進於君，如此是得臣子之正。或從王事無成有終者，言六三之君子執臣子之分，不敢先倡，待君有命然後從而行之；既行之，又歸美於君而不敢居其成功，但竭節盡忠而終於為臣之分也。

Hu Yuan explained: "Hán" means to contain, "Zhang" means beauty, "Zhen" means uprightness. The Sixth Trigram in the Third line originally belongs to a yang position, but now it is occupied by a yin line, indicating that it holds back and does not take the initiative. Therefore, it keeps the wisdom of sages and beautiful talents within, waiting until the sovereign issues an order or consults on state affairs, then it presents its virtues accordingly. This is in accordance with the proper conduct of a minister. The phrase "or follow the sovereign's affairs, without achieving success but with a proper conclusion" refers to a gentleman like the Sixth Trigram in the Third line who carefully adheres to the duties of a minister, does not take the lead in proposing matters, but acts when the sovereign gives orders; after accomplishing something, he attributes the merit to the sovereign, does not claim the credit for himself, and remains loyal and devoted, fulfilling the responsibilities of a minister to the end.

象曰含章可貞，以時發也者，言人臣含畜章美之道，若謀議臣之所為而不知君之所命，則失所以為臣之分也。今含畜章美，俟可發而發之，然後功成於己，即歸之於君，而不失臣子之分也。或從王事，知光大也者，此言君子待君之命而從之，則是君子之智益光明而盛大也。

The Small Image Commentary says, "Contain virtue and be steadfast in uprightness, for it is the right time to act." This refers to a minister who keeps his virtue hidden within. If he only focuses on his own affairs without considering whether the sovereign has given orders, he loses his duty as a minister. Now, by keeping his virtue hidden, he waits until the proper time to act, and after accomplishing the task, he immediately attributes the merit to the sovereign. Only then does he fulfill his duty as a minister. The Small Image Commentary also says, "Sometimes following the sovereign's affairs, this shows wisdom that is bright and great." This refers to a gentleman who waits for the sovereign's orders before taking action. In this way, his wisdom becomes more brilliant and expansive.

六四：括囊，無咎無譽。象曰：括囊無咎，愼不害也。

The line statement for the fourth line says: Just as tying up a bag to restrain oneself, there will be neither fault nor praise. The small image commentary says: Tying up the bag without fault is because he is cautious in his actions, so others cannot harm him.

義曰：括，結也；囊，所以盛物也。坤是陰卦，六四本陰位，又以陰居之，則是陰陽之道不交，而君臣之間不相接也。然六四既當此否塞之時，則必括結其囊，藏其徳，卷而懐之，以待其時。無咎者，言六四有聖賢之才，若非時而進，則為小人所害；今既能韜光晦跡，故得無咎也。無譽者，言六四既括結其囊，所以斂其才徳，則天下之美譽何由而至哉，故曰無咎無譽也。象曰括囊無咎，慎不害也者，言六四當君臣不交之時，而能慎宻而不出，則小人雖有殘賊之心而欲害之，必不能及也。

Hu Yuan explains: "Kuo" means to tie up tightly, and "nang" means a bag for holding things. The hexagram Kun is originally a yin hexagram, and the line six in the fourth is originally a yin position, and is occupied by a yin line, indicating that the way of yin and yang does not communicate, and the ruler and minister do not interact with each other. Since the line six in the fourth is in such a closed situation, it must tie up the bag tightly, hide its virtue, and conceal its aspirations within its bosom, waiting for the right opportunity. Saying "no blame" refers to the fact that the line six in the fourth originally possesses the talents of a sage; if it were to seek advancement inappropriately, it would be harmed by small people. Now that it can conceal its brilliance and hide its actions, it will not have any faults. Saying "no praise" refers to the fact that since the line six in the fourth has tied up the bag and hidden its talents and virtue, where would the fame of the world come from? Therefore, it is said "no blame and no praise." The "Small Image Commentary" says "tying up the bag brings no blame, because of carefulness and not being harmed," meaning that when the line six in the fourth is in a situation where ruler and minister do not communicate, if it can be cautious and not reveal itself, then even if small people have malicious intentions to harm it, they will certainly not be able to harm it.

六五：黃裳，元吉。象曰：黃裳元吉，文在中也。

The Line Statement of the fifth line says: Wearing a yellow lower garment, it is a great blessing. The Small Image Commentary says: Wearing a yellow lower garment brings great blessing because good virtue is contained within, and it is in the central position.

義曰：黃者，中之色；裳者，下之飾。蓋衣譬其君，裳喻其臣。以六五居上卦之中，而當公卿之位，是能執中道、施美利而暢於四方，故獲元大之吉也。象曰黃裳元吉，文在中也者，大凡五色備具謂之文，今六五能居中而施其美利，自內及外，自朝廷及天下，是得黃中之色，而可以見四方之色也。

Hu Yuan explains: Yellow is the central color among the five colors, and the lower garment is the clothing worn on the lower body. The upper garment symbolizes the ruler, while the lower garment symbolizes the ministers. The line six in the fifth position is in the central position of the upper trigram, equivalent to the position of a high official. It can uphold the principle of 'center,' meaning neither leaning to one side nor excessive, but just right, spreading the good benefits to all directions, thus achieving great good fortune. The Small Image Commentary says, 'Yellow lower garment brings great good fortune, because culture is in the center.' The term 'five colors complete' refers to 'culture'; now, the line six in the fifth can be in the central position and implement good benefits, spreading from within to outside, from the court to the whole country, thus attaining the central yellow color and thereby displaying the various colors of all directions.

上六：龍戰于野，其血玄黃。象曰：龍戰于野，其道窮也。

The line statement of the sixth line at the top says: A dragon fights on the outskirts, its blood flowing with a mixture of dark blue and yellowish earth color. The small image commentary says: The dragon fights on the outskirts because the yin is developed to the extreme and has no way to go further.

義曰：龍者，陽之氣；戰者，戰敵之稱；野者，非龍之所處。言陰之為物，至微至柔，積而不已，至於彰著，必成堅氷。蓋自履霜，若能積其善、杜其惡，及其終則有黃裳之大吉；若不能杜其惡，以至害於而家、凶於而國，終有龍戰之災也。夫奸臣賊子之為心，其禍亂之萌，包蔵之乆，至此既不可遽滅之，則必有賢明之君起而誅討之。然而以陽來勝陰，不無相傷，故血玄黃也。玄者，天之色；黃者，地之色，言上下相傷之甚也。象曰龍戰于野，其道窮也者，言自細惡而不辨，至於盛大以及於戰，是其道之窮極也。

Hu Yuan explained: "Dragon" refers to yang energy, "battle" is the description of fighting against an enemy, and "wild" means the outskirts, which is not where a dragon should be. This is saying that yin, which is originally very subtle and weak, once it accumulates continuously, when it becomes apparent, it must solidify into hard ice. Starting from the step of treading frost, if one can accumulate good deeds and eliminate evil thoughts, by the time it reaches the sixth line in the fifth position, "yellow garment," there will be great good fortune; but if one fails to eliminate evil thoughts, leading to harm to one's family and chaos in the country, eventually there will be the calamity of dragon battle. The thoughts of villains and wicked men have been concealed for a long time, and by this time they cannot be eliminated all at once, so there must be a wise ruler arising to attack them. However, using yang to overcome yin inevitably leads to mutual injury, hence the blood is a mixture of dark blue and yellow earth. Dark blue is the color of heaven, yellow is the color of earth, indicating that both parties suffer severe damage. The Small Image Commentary says, "Dragon battles in the wild, its path is exhausted," which refers to not distinguishing from minor evil deeds, until they grow and develop into a battle, thus its path has reached its end.

用六：利永貞。象曰：用六永貞，以大終也。

The Use of All Sixes: A general discussion of the Qun hexagram, which entirely uses yin lines, states: It is advantageous to maintain constancy and uprightness. The Small Image Commentary says: Using all sixes and maintaining constancy and uprightness, is able to rely on great principles to begin and end well.

義曰：此言六者，陰之位，自初至終，皆有柔順之徳，故曰用六。然既柔順而不守其正，則為邪為惡，故純用柔順，則利在永長守其貞正，則不失臣子之道也。象曰用六永貞，以大終也者，言既能用其柔順，又能永守貞正之道，則是臣子能以大義而終也。

Hu Yuan explains: Here the term "six" refers to the yao of yin nature. The Kun hexagram, from the first line to the top line, possesses the virtue of flexibility and compliance, hence it is called "using six." However, merely having flexibility without upholding correctness can lead to deviation and wickedness. Therefore, when purely employing flexibility, the benefit lies in maintaining steadfast adherence to correctness for a long time, thus not losing the proper way of a minister. The Small Image Commentary says, "Using six and maintaining constancy, it leads to a great conclusion," which means that when one can apply flexibility and always uphold the path of correctness, a minister can achieve a good end through righteousness.

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。

The Wenyan transmission says: The Earthly Mother is extremely gentle and yielding, yet when it acts, it is strong and vigorous; it is extremely quiet, yet its virtue is upright and unbiased. By following behind, it finds its proper course and maintains a constant way; it contains and nurtures all things, thus achieving great flourishing. The way of the Earthly Mother is roughly characterized by the word "yielding" — it accepts the yang energy from Heaven and carries it forward in accordance with the seasons.

義曰：此以下仲尼之文言，釋坤之徳也。坤至柔而動也剛者，言坤之體用至柔，得天之降氣，然後生成萬物之形質，無不持載，是其動則至剛也。至靜而徳方者，言地體凝靜，不妄有所動，待天之降氣，然後始發生萬物；若天氣不降於下，則凝結安靜，而其徳至方至正，不妄有所發也。

Hu Yuan explained: From here on down is the "Wenyan Zhuan" written by Confucius, used to explain the virtue of the Earthly Trigram, Kun. It says, "Kun is extremely soft, yet when it moves, it is strong," which refers to the nature of Kun being extremely gentle and yielding, receiving the yang energy from Heaven, thus generating the form and substance of all things, without anything being left uncarried. This shows that once it acts, it is extremely strong and vigorous. It says, "It is extremely still and its virtue is square," which refers to the Earth's form being fixed and quiet, not acting rashly, waiting for the yang energy from Heaven to begin the growth of all things. If the yang energy from Heaven does not descend, it remains gathered and still, and its virtue is extremely upright and correct, not acting on its own initiative.

後得主而有常者，此釋文王之彖辭也。凡為人臣之道，必待君倡而後和，君令而後從，不敢居事之先，則得所守而不失臣子之常也。含萬物而化光者，此釋含弘光大之義，言地之道含養萬物，其徳弘厚而光大也。坤道其順乎，承天而時行者，此仲尼嘆美坤卦之辭，言坤道至柔至順，承天之道，順時而行之，若春則生、秋則成是也。以人事言之，若臣奉君之命以時而行之，皆無不得其宜也。

The Wenyan Transmission says, "After obtaining the master, there is constancy," which explains the hexagram statement "Those who go ahead are lost; those who come later find the master and gain advantage." For all matters concerning a minister, one must wait for the sovereign to initiate action before responding, and follow the sovereign's orders without acting ahead of time. This ensures one remains within one's proper role and does not lose the constant way of a minister. It says, "Containing all things and transforming light," which explains the hexagram statement "Containing and broadening, shining brightly." This refers to the way of the Earth, which contains and nurtures all things, its virtue being vast and luminous. It says, "The way of the Earth is indeed its gentleness and obedience; it supports Heaven and acts in accordance with the seasons." This is Confucius' praise of the Earth hexagram, referring to the Earth's extreme gentleness and obedience, supporting Heaven and acting in harmony with the seasons. For instance, in spring it promotes the growth of all things, and in autumn it completes their maturity. In human affairs, when a minister carries out the sovereign's command, acting at the proper time, nothing is inappropriate or unsuitable.

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。

The Wenyan Transmission says: Those who accumulate good deeds will surely leave excess blessings for their descendants; those who accumulate evil deeds will surely leave excess calamities to their children. When a subject kills his sovereign or a son kills his father, such things are not caused in a single day, but result from gradual accumulation. The root of the matter lies in failing to discern and act at the right time. The Zhou Changes say, "Walking on frost, firm ice will come," which precisely explains the principle of gradual accumulation.

義曰：此釋初六之爻辭也。積善之家必有餘慶，此釋履霜之義，因先發此文。言君子之人不以小善為無益而不為，故積日累乆，至於大善，延及於乃子乃孫，皆獲慶善之餘也。故《中庸》曰：舜其大孝也與，徳為聖人，尊為天子，富有四海之內，宗廟饗之，子孫保之。故大徳必得其位，必得其祿，必得其名，必得其壽。其言大舜自匹夫有一小善，未嘗舍去，以至積為大善，而終享聖人之位，流慶於後，此積善之慶也。

Hu Yuan explains: This is an interpretation of the Line Statement for the line "Six at the Beginning." "A family that accumulates good deeds will surely have abundant blessings" explains the meaning of "treading on frost," so this sentence is first presented. It means that a gentleman will not consider small good deeds as insignificant and thus refrain from doing them. Therefore, by accumulating day by day, he achieves great virtue, and the blessings extend to his sons and grandsons, so that everyone receives the lingering blessings of good deeds. Therefore, the "Book of Rites · Doctrine of the Mean" says: Shun was probably the most filial person! His virtue was that of a sage, his status was that of a king, his wealth covered the entire land, his ancestral temple was honored with sacrifices, and his sons and grandsons preserved his achievements. Therefore, a person of great virtue surely attains a corresponding status, surely receives a corresponding salary, surely gains a corresponding reputation, and surely enjoys a corresponding longevity. This passage refers to how Great Yu started from a commoner, never neglecting even a small good deed, and gradually accumulated great virtue, eventually attaining the status of a sage and passing on his blessings to future generations—this is the blessing of accumulating good deeds.

積不善之家必有餘殃者，夫小人以小惡為無傷而弗去，故積小惡以至大惡，累小罪以及大罪，而終有殃禍加之於身，以至乃子乃孫皆受餘殃也。臣弒其君、子弒其父，非一朝一夕之故，其所由來者漸矣，由辨之不早辨也者，言君素寵其臣，父素寵其子，寵而不已，耳目之所狎習，荏成凶惡，以至包蔵禍賊之心，非在弒君之朝、弒父之夕驟使然也。蓋由積乆漸漬而成其凶災也如此，由君之不早辨其臣、父之不早辨其子故也。易曰履霜堅氷至，蓋言順也者，此先聖因履霜之戒，故引上文以結。蓋言順者，是言履霜而至堅氷，由順而積至之也。

The saying "Accumulating households of evil will surely bring about lingering calamities" refers to the idea that petty people believe minor evil deeds are not serious and refuse to eliminate them, thus accumulating small evils into great ones and small crimes into great ones, eventually leading to disaster upon themselves, and even their children and grandchildren having to bear the consequences of this inherited misfortune. The saying "A minister killing his sovereign, a son killing his father, is not the result of a single day's occurrence; it has gradually developed over time, due to failure to detect it early" refers to the fact that a sovereign usually favors a minister, and a father usually loves a son, and if this favoritism is not controlled, it becomes habitual through constant exposure, gradually cultivating wickedness until the heart harbors malicious intent—not suddenly becoming so on the morning of the murder of the sovereign or the night of the murder of the father. These are all results of long-term influence and accumulation leading to calamity, with the root cause being the sovereign's failure to recognize his minister early or the father's failure to recognize his son early. The saying "The Book of Changes says: 'Treading on frost leads to the coming of ice,' which is to say 'smoothness'" is how Confucius uses the warning of treading on frost to conclude the previous discussion; the term "smoothness" refers to the gradual accumulation from treading on frost to the formation of ice, following this trend step by step to reach that point.

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。

The Wenyan Transmission says: "Zhi" refers to the rectitude of the inner self, and "Fang" refers to the appropriateness of conduct. The gentleman uses reverence to make his inner self upright, and uses righteousness to make his external actions proper. Once reverence and righteousness are established, virtue will not be isolated. The line statement says "Zhi Fang Da, Bu Xi Wu Bu Li," which precisely describes a person who has no doubt about the path he is taking.

義曰：此釋六二之爻辭也。直其正也者，言地之為道，不為妄動，必待天氣至而後發之，故其徳無有不正也。方其義也者，義，冝也。言地之為徳，四時之間生育萬物，終始皆得其冝也。君子敬以直內者，凡人有忿怒之氣，皆出於心之不敬，故君子之人既執直於內，則必濟之以恭敬也。以之事君而能恭敬其顏色，內有執直不回之心，則反覆之間皆合於道也。

Hu Yuan explains: This is an explanation of the Line Statement for Six in the Second. It says, "Straightforwardness is its proper conduct," which refers to the way the earth operates without acting rashly, waiting until the yang energy from heaven arrives before it acts, thus its virtue is always upright. It says, "Its meaning is appropriate," where "appropriate" means suitable. This refers to the virtue of the earth, which nurtures all things in the four seasons, and throughout the process, everything is in its proper place. It says, "The gentleman is respectful in cultivating his inner self," because any anger in a person arises from lack of respect within. Therefore, the gentleman, who maintains uprightness in his inner self, must use respect to complete it. By maintaining this attitude in serving the sovereign, his expression will be respectful, and his inner self will have upright and unreserved virtue, so that in all his responses, he follows the Way.

義以方外者，夫君子外有廉隅方正而立，則邪不能入；然而所行又能合其宜，則於事無不通濟也。夫直而不敬則傷於訐，方正而不得其冝則傷於愎，故君子直則必敬於內，方則必合於外也。敬義立而徳不孤者，言君子之人內直以敬，外方以義，則其徳不孤也。何則？蓋君子既以敬義接於人，則人亦以敬義反於已，是不孤也。

The saying "yi yi fang wai" refers to the gentleman who, in his external conduct, has clear boundaries and stands upright, so that evil cannot penetrate. At the same time, his actions are all in accordance with propriety and appropriateness, and nothing he does is obstructed. However, if one is overly upright without respect, it may lead to criticizing others' shortcomings; if one is overly upright without adaptability, it may lead to stubbornness. Therefore, when a gentleman is upright, he must maintain respect within his heart, and when he is upright in conduct, he must ensure his actions are appropriate to external circumstances. The saying "jing yi li de bu gu" means that when a gentleman is respectful within and upright in conduct, his virtue will not be isolated. Why is that? Because when a gentleman treats others with respect and righteousness, others will also respond with respect and righteousness towards him, thus he is not isolated.

直方大，不習無不利，則不疑其所行也者，夫直而不邪，正而謙恭，義則與物無競，方則凝重不躁，如此既不假營習而無所不利，則不須疑慮其所行而皆中於道也，故曰不疑其所行也。

It says, "Straight and square, great in virtue, without practice there is no misfortune, thus having no doubt about one's actions." This refers to a person who is upright and not perverse, proper and respectful. When following righteousness, they do not compete with external things; when adhering to principles, they are steady and not restless. When one reaches this level, there is no need for last-minute preparation or effort, and there is no need to doubt one's actions, because every movement conforms to the Way, hence it is said, "having 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。

The Wenyan Transmission says: Although the yin and柔 (soft) side possesses good qualities, it must keep them concealed and use them to carry out the affairs of the sovereign, without claiming the credit for success. This is the way of the earth, the way of a wife, and the way of a subject. The way of the earth does not claim the merit of initiating things, but instead completes the work of giving birth and nurturing on behalf of Heaven.

義曰：此釋六三之爻辭也。言為臣之道，當內含章美之徳，以待君議論之所及、詢謀之所至，然後發已之素蘊，以贊行君之事業，輔成君之教化。及其有所成功，則歸美其君而不敢自居其成功，此所以盡為臣為子之分，故曰陰雖有美，含之以從王事，弗敢成也。

Hu Yuan explains: This is an explanation of the Line Statement for Six in the Third. It refers to the principle of being a subject, which should involve cultivating inner virtue and restraint, and only when the sovereign discusses state affairs and seeks counsel should one present one's accumulated learning to assist the sovereign in advancing his undertakings and completing his moral education. When achievements are made, one should attribute the merit to the sovereign and not claim the credit for oneself. This is fulfilling the duty of a subject and a son. Therefore, it is said, "Though the阴 (yin) possesses beauty, it is kept concealed and used to follow the sovereign's affairs, without daring to claim success."

地道也，妻道也，臣道也者，此先聖釋地之道，因舉大綱而言之。蓋凡為子當奉於父，為弟當事於兄，卑者當事於尊之類，皆下奉上之道也。地道無成而代有終也者，言地之為徳，必待天之氣至，然後發之以贊成天之生育之徳，是得其地道大終之義也。

He said, "The way of the earth, the way of a wife, the way of a subject," which is a general outline that Confucius gave when explaining the way of the earth. All sons should serve their fathers, younger brothers should serve their elder brothers, and those in lower positions should serve those in higher positions. These all belong to the principle of those below serving those above. He said, "The way of the earth has no achievement but only substitution and completion," which refers to the virtue of the earth necessarily waiting for the yang energy of heaven to arrive before it can act, thus helping to complete the virtue of heaven in giving birth to all things. This explains the meaning of the earth's way, which takes over the work of heaven and ensures a good beginning and a perfect ending.

天地變化，草木蕃；天地閉，賢人隠。易曰：括囊，無咎無譽，蓋言謹也。

The Wenyan Transmission says: When the vital energies of heaven and earth interact and change, grass and trees flourish; when heaven and earth are closed off and uncommunicative, the virtuous retreat and conceal themselves. The Zhou Changes say, "Draw the bag, no blame, no praise," which describes precisely this attitude of careful self-restraint.

義曰：此釋六四之爻辭也。天地變化，若陽下交陰，陰上交陽，陰陽交通，故能生成萬物，而草木品類皆得蕃昌，猶如君臣之道交接則天下得其安也，故曰天地變化草木蕃也。天地閉，賢人隠者，言天地不交，陰陽不通，則草木枯槁而萬物衰滅，猶君不交於臣、臣不交於君，君臣道塞則賢者退隠也。

Hu Yuan explains: This is an interpretation of the Line Statement for the Sixth line in the Fourth position. The phrase "heaven and earth change" refers to the movement of yang energy descending to meet yin and yin energy ascending to meet yang, with yin and yang interconnecting, thus generating all things, allowing grass and trees to flourish abundantly; this is like the relationship between sovereign and minister being interconnected, leading to the stability of the world, hence the saying "heaven and earth change, grass and trees flourish." The statement "heaven and earth close, the virtuous retreat" refers to the situation where heaven and earth do not interact, and yin and yang are not connected, causing grass and trees to wither and all things to decline and perish; this is like when the sovereign does not communicate with ministers and ministers do not communicate with the sovereign, the way of sovereign and minister becomes blocked, and the virtuous retreat.

蓋坤為陰卦，四本陰位，又以陰居之，是天地閉塞、陰陽不交之時，是猶君不交於臣，而賢者退而自處也。若於此不能退，則為小人之害也。易曰括囊，無咎無譽，蓋言謹也者，言賢者當此之時，既能括結其囊而自處，是能謹慎而避害也。

The hexagram K'un is originally a yin hexagram, and the fourth line was originally a yin position. Now, with a yin line occupying it again, it becomes entirely yin with no yang, which is the time when heaven and earth are closed off, and yin and yang do not interact. It is like a ruler not communicating with his ministers, and the virtuous persons can only retreat and cultivate themselves. If one does not retreat at this time, they will be harmed by small men. The saying "The Book of Changes says: 'Draw the bag tightly, no blame, no praise,' which means being cautious" refers to the virtuous person in such a situation who can secure themselves by being cautious and guarding themselves, thus avoiding calamity.

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。

The Wenyan transmission says: A gentleman holds within him the yellow virtue of uprightness and understands things thoroughly. He maintains a proper position, remains steadfast in his duties, and possesses goodness hidden in his heart, which flows smoothly through his limbs and is expressed in his career. This is the perfection of beauty.

義曰：此釋六五之爻辭也。黃者，中之色，居其中則通於四方之理，言其黃則極於四方之色，今六五之君子有此黃中之徳，故能通天下之物理也。正位居體者，言六五位極公相，是得其正也；而又執柔順之道以全臣子之節，是居其體也。美在其中，而暢於四支，發於事業，美之至也者，言六五正居公相之位，內總百揆，外統九州島牧伯，而又作樂以興天下之和，制禮以正天下之序，施刑以懲天下之惡，為政以正天下之治，是皆內含章美之道以通暢於四支，開發天下之事業，如此是文明章美之極至者也。

Hu Yuan explains: This is an interpretation of the Line Statement for Six in the Fifth. Yellow is the central color, and being in the central position allows one to understand the affairs of all directions; when speaking of yellow, it encompasses all the various colors of the four directions. Now, the gentleman in the position of Six in the Fifth possesses this virtue of central yellow, thus being able to comprehend the principles of all things under heaven. The phrase "correct position in the body" refers to the fact that Six in the Fifth holds the extreme position of a minister and prime minister, which is correct; at the same time, it maintains the way of flexibility and propriety, preserving the virtue of a subject, thus being secure in its proper position. The phrase "beauty lies within, and flows through the limbs, and is expressed in one's undertakings, reaching the peak of beauty" refers to the fact that Six in the Fifth is in the position of a minister and prime minister, governing the officials internally and commanding the regional governors externally, creating music to promote harmony throughout the world, establishing rituals to regulate the order of the world, enforcing punishments to eliminate evil in the world, and managing affairs to correct the governance of the world; all of these are expressing the beauty within through the limbs, and then initiating the undertakings of the world, thus achieving brilliance in culture and the fullness of 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。夫玄黃者，天地之雜也，天玄而地黃。

The Wenyan Transmission says: When yin becomes so strong that it matches yang, conflict inevitably arises. This is because people might mistakenly think that yang has disappeared at this point, so it is specifically called "dragon." Also, since yin has not yet completely separated from its own kind, 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 (xuan), and the color of earth is yellowish-brown (huang).

義曰：此釋上六之爻辭也。言其疑者，蓋其始不杜凶惡之漸，以至於極盛，則疑忌之心生，而僭竊禍亂之事作，以至見侵於陽，而陽與之戰也。為其嫌於無陽也，故稱龍焉者，此坤六爻皆隂，故無陽。龍，陽也，此稱之者，蓋言隂至於此，既已極盛，則是至於建子之月，必有一陽之生，以消退群隂，使之不能有為也。猶如亂臣賊子為惡已甚，則必有剛明之君子與之戰而滅之也。此蓋聖人不容隂之過盛，故稱龍以存戒也。

Hu Yuan explains: This is an explanation of the line statement for the sixth line at the top. The mention of "doubt" is because at the beginning, the evil tendencies were not stopped, allowing them to develop to their peak, thus giving rise to suspicion, leading to acts of overstepping authority and causing chaos, resulting in an attack by the yang. It says, "Because it is suspected to be without yang, hence it is called dragon": The six lines of the坤卦 are all yin lines, so the hexagram itself originally has no yang. Dragon is a symbol of yang. Here, it is called dragon, indicating that when yin has developed to this extreme, by the time of the first month of the winter season (the eleventh month of the lunar calendar, the month of winter solstice), there will be a thread of yang energy emerging, which will eliminate the multitude of yin, preventing them from acting. This is like how wicked ministers and rebels have committed excessive wrongdoing, inevitably leading to the rise of upright and discerning gentlemen who will fight against and eliminate them. This is because the sage does not allow yin to become too dominant, so he specifically mentions the word "dragon" as a warning.

猶未離其類也，故稱血焉者，言陽微隂盛以至相敵，然而隂雖至極，猶不能離其隂類，故雖見敵於陽，但稱血也。猶臣雖盛極，見侵於君，猶不能離臣之分也。夫黃者，天地之雜也；天而地黃者，天之色，黃地之色。以其上下相敵，必有相傷，故黃之色錯雜於其間。然隂雖至盛，終不能勝於陽，猶臣之道惡雖至盛，亦終不能有其成也。此皆聖人存戒於人君，言於履霜之時，則必察其臣之所為而進退之，故至此可無龍戰之事也。

The statement "It has not yet separated from its own kind, hence it is called blood" refers to the decline of yang and the rise of yin, until both are evenly matched. However, even when yin reaches its peak, it cannot escape its own nature, so although it opposes yang, it is called "blood" rather than "dragon." This is like a minister, no matter how powerful he becomes, if he is attacked by the sovereign, he can never escape his status as a minister. The text says, "The black and yellow are the mixture of heaven and earth; heaven is black and earth is yellow." (The original text here omits several instances of "black.") Black represents the color of heaven, and yellow the color of earth. Because heaven and earth are in opposition, they necessarily injure each other, hence black and yellow colors are mixed in the blood. However, even though yin is at its peak, it cannot overcome yang, just as a minister, no matter how wicked he is, cannot achieve success. These are the warnings left by the sage for the sovereign: when frost forms, one must examine the actions of ministers, and use or dismiss them accordingly, so that later on, there will be no such thing as the struggle between dragons.

屯：元亨利貞，勿用有攸往，利建侯。

The Hexagram Statement of Zhun says: Zhun also possesses the four virtues of Yuan, Heng, Li, and Zhen; but at this difficult and initial stage, it is not advisable to take further action that would disturb the people, but rather it is favorable to enfeoff the feudal lords so that they may govern their respective regions.

義曰：此文王所作之卦名也。文王既定乾坤二卦於前，以明天地之道，又以震坎二象畫為六位，以次於後，名之曰屯。屯者，屯難之名，天地始交而生物之時也。夫天地氣交而生萬物，萬物始生，必至艱而多難，由艱難而後生成。盈天地之間，亦猶君臣之道始交，將以共定天下，亦必先艱難而後至於昌盛，如湯之於伊尹、文武之於呂望，其始交時皆有四方之多虞，然後卒能共治天下，是皆先艱而後通也。

Hu Yuan explained: This is the name of the hexagram established by King Wen. King Wen first placed the hexagrams Qian and Kun at the beginning, to explain the principles of Heaven and Earth. Then he used the trigrams Zhen and Kan, combined into six lines, and arranged them after, naming it "Zun." Zun means difficulty. It refers to the beginning of the union between Heaven and Earth, the initial stage of generating all things. When the energies of Heaven and Earth meet, they give birth to all things. When all things are just beginning to emerge, they must certainly face extreme hardship and many obstacles, and only through hardship can they grow. This situation filling the heavens and earth is similar to the initial meeting between a ruler and his minister, preparing to jointly stabilize the world. It also necessarily involves hardship before achieving prosperity. For example, the case of King Tang and Yi Yin, or King Wen and King Wu of Zhou and Lü Shang. When these rulers first met their ministers, they faced troubles from all directions, but eventually they were able to govern the world together. These are all examples of hardship followed by success.

然萬物始生多難，何以見之？試以草木言之，當勾萌甲拆之時，其體弱而未成，日曝之則槁，必雨以潤之，雨乆反害，是始生多難可知也。君臣倡治，豈無難哉。然屯有二義：一為屯難，剛柔始交而難生是也；二為盈，《序卦》云：有天地然後萬物生焉，盈天地之間者惟萬物，故受之以屯，屯者盈也。是為二義。

So, the initial emergence of all things is full of difficulties and hardships. How can we see this? Take plants for example: when the tender sprout pushes through and the seed shell cracks open, the form is weak and not yet mature. The sun can scorch it and cause it to wither, so it must rely on rain for nourishment. However, if the rain lasts too long, it becomes harmful instead. Thus, the hardship of the initial stage is evident. When a king and his ministers work together to establish a prosperous era, can there be no difficulties? However, the character "屯" has two meanings: one is hardship. The "Commentary on the Judgment" says, "When the strong and the weak first interact, difficulties arise." Here, "strong and weak" refer to the two types of yao (lines) in yin and yang. The yang yao is strong, and the yin yao is weak. The other meaning is fullness. The "Sequence of Hexagrams" says, "After heaven and earth are formed, all things come into being. What fills the space between heaven and earth is only all things, so the next hexagram is the "Zun" hexagram, and "Zun" means fullness." This is the two meanings of "Zun."

以人事言之，自古聖賢未有不由險難成名。若文王囚羑里，周公攝政有管蔡之流言，仲尼厄於陳、畏於匡、樹於宋、削跡於魯，孟軻有臧倉之困，齊梁之君以為迂闊，是皆出於險難而後能興事業於當時，或垂名教於後世。是以君子之人將欲立功立事，不可以時屯而不往、世難而不行。雖小人之譖毀傾險，安損君子之道哉。且君子之道，獨立不懼而行，若終屯而不行，乃生靈之不幸耳，小人何能掩我哉。唯君子能徧歴險阻艱難，然後可以成名，此聖人明卦之深教也。

In terms of human affairs, since ancient times, all the sages and virtuous men have achieved their reputations through hardship and adversity. King Wen was imprisoned in Youli, while the Duke of Zhou faced slander from Guan Shu and Cai Shu during his regency. Confucius experienced famine in the state of Chen, was surrounded in the territory of Kuang, was threatened by Huang Tui's tree-cutting attack in Song, and had his activities obscured in Lu. Mencius was obstructed by Zang Cang, and the kings of Qi and Liang regarded his ideas as impractical. These people all emerged from difficulties and then established their careers in their times, or passed on the principles of morality to future generations. Therefore, a gentleman who wishes to accomplish great deeds should not stay away just because the times are difficult or the world is troubled. Even if petty men slander and conspire against him, how could they harm the way of the gentleman? Moreover, the way of the gentleman is inherently fearless and resolute, standing alone and proceeding without hesitation. If he always avoids action due to difficulties, then it would be a misfortune for the people of the world. How could petty men block the path of the gentleman? Only the gentleman can endure hardships and difficulties, thus achieving his reputation. This is the profound meaning that the sage elucidated in this hexagram.

元亨利貞者，此屯之四徳，亦天地之四徳也。註疏以為劣於乾，非也。蓋陰陽之始交，必有屯難，萬物由屯難而後生。如春之時，則勾萌畢達，元之徳也；夏之時，則物生而大通，亨之徳也；秋之時漸而成之，利之徳也；既生既通既成，而又於冬幹了之，貞之徳也。是屯之四徳，亦乾坤之四徳也。

The phrase "Yuan, Heng, Li, Zhen" refers to the four virtues of the Zun hexagram, which are also the four virtues of Heaven and Earth. Previous commentaries mistakenly considered the four virtues of Zun to be one level lower than those of Qian. This is incorrect. When yin and yang first begin to interact, there must be difficulties and obstacles, and all things come into being through such difficulties. Just as in spring, the tender sprouts of grass and trees all push their way out of the ground, which represents the virtue of "Yuan"; in summer, all things grow vigorously and become smooth and unimpeded, which represents the virtue of "Heng"; in autumn, they gradually mature, which represents the virtue of "Li"; and when they have grown, become smooth, and matured, they are then gathered up and concluded in winter, which represents the virtue of "Zhen." Thus, the four virtues of Zun are the same as the four virtues of Qian and Kun.

以人事言之，則君臣始交而定難，難定而後仁徳著。故揚子曰：亂不極則徳不形。是其拯天下之大危，解天下之倒懸，出民於塗炭，由於難而後仁著也，此元之徳也。天下既定，必得禮以總制之，使君臣父子兄弟夫婦尊卑上下之分不相錯亂，此亨之徳也。天下既定，人倫既序，然後保合太和而各得其宜，一歸於貞，此利貞之徳也。

In terms of human affairs, this refers to the initial union between ruler and minister to overcome calamities and stabilize the situation. Only after the calamities are calmed does benevolence and virtue become evident. Therefore, Yang Xiong said: "Only when chaos reaches its extreme does virtue become apparent." For instance, rescuing the world from great peril, resolving the suffering of the people, and saving the people from extreme hardship all begin with hardship and only then do benevolence and virtue become evident. This is the virtue of "Yuan." Once the world is at peace, it is necessary to use propriety to unify and regulate, ensuring that the roles of ruler and subject, father and son, siblings, husband and wife, and the distinctions of hierarchy are not confused. This is the virtue of "Heng." When the world is stable and human relationships are properly ordered, then one can preserve and harmonize the great harmony of heaven and earth, allowing all things to be in their proper place and to be firmly established in the right way. This is the virtue of "Li" and "Zhen."

勿用有攸往者，此以下專以人事言之。屯難之世，天下未定，萬民未安，不可重為煩擾之事，往而撓之；若復往而撓之，是益屯也。必在省其刑罰，措其甲兵，輕其徭役，薄其稅斂，以安息之可也。利建侯者，夫天下始定，民方息肩於困難，一人不能獨治，政教不能徧及，必建侯分守，使之行上之號令，布上之徳教，以各治一國之民，則幽僻逺陋之地無不被其澤，故屯難可以寧，生民可以定也。

The phrase "Do not go anywhere" refers specifically to human affairs from this point onward. In times of difficulty and turmoil, the world has not yet stabilized, and the people have not yet found peace. It is not advisable to add further disturbances and interfere with them; if one does so, it would only worsen the difficulties. Instead, one must reduce punishments, withdraw military weapons, lighten labor services, and lower taxes, allowing the people to rest and recover. This is the correct course of action. The statement "It is advantageous to establish feudal lords" is because the world has just begun to stabilize, and the people have only recently been freed from hardship. Moreover, the territory is vast, and a single ruler cannot govern alone; decrees and moral teachings cannot reach every corner. Therefore, it is necessary to appoint feudal lords, assign them specific responsibilities to govern their own territories, so that they can carry out the orders of the court and spread the moral teachings of the court throughout their respective states. In this way, even the most remote areas will be blessed, and the difficulties of the time can be resolved, allowing the people to live in peace.

彖曰：屯，剛柔始交而難生，動乎險中，大亨貞。雷雨之動滿盈，天造草昧，冝建侯而不寧。

The Commentary on the Judgment says: The hexagram Zun (Obstruction) signifies that the yang and yin forces are just beginning to come together, thus hardship arises. In a dangerous and precarious situation, continuous movement and effort will ultimately lead to great success and firm adherence to the right path. Thunder moves and rain falls, with abundant vitality flourishing throughout heaven and earth. At this stage, when heaven is creating all things in a primitive and naive state, it is appropriate to establish feudal lords and not to indulge in ease and comfort.

義曰：此以下先聖釋文王彖辭之辭也。言謂之屯者，是天地剛柔二氣始交，萬物始生，則必有其難也；若君臣始交，萬物始定，則亦必有難也。動乎險中，大亨貞者，此以上下二體言之也。震為動而下，坎為險而上，是動於險中也。屯之初動而不已，故得大通。言聖人創業初在險難，而教化未濟，故於此動乎險中而不已，則出乎險中，而施元亨利貞之四徳，以濟天下之民也。

Hu Yuan explains: From here on, it is Confucius explaining King Wen's hexagram statement. The term "Zun" refers to the initial meeting of the yin and yang energies in heaven and earth, and the beginning of the growth of all things, which necessarily involves hardship. Similarly, when the ruler and minister first come together and all affairs begin to stabilize, hardship is also inevitable. The statement "movement occurs within danger, great success through uprightness" refers to the two trigrams composing the hexagram: the Zhen trigram represents movement and is located below, while the Kan trigram represents danger and is located above. Therefore, movement occurs within danger. The hexagram Zun begins with continuous movement, thus achieving great success. This means that when a sage starts to establish his cause, he is in a dangerous situation, and his teachings are not yet complete. Therefore, by constantly striving amidst danger, he can overcome the peril and implement the four virtues of Yuan, Heng, Li, and Zhen to benefit the people of the world.

大亨貞者，釋四徳也。不言利者，蓋聖人於乾坤二卦既備言四徳，故於諸卦有四徳者，皆略而不舉也。雷雨之動滿盈者，此聖人重釋亨貞之義也。言屯者盈也，陰陽始交則有雷雨之澤，以生成萬物，而使盈滿於天地之間。若君臣始交，以徳澤佈於天下，使天下之人皆被其賜，而至於盈盛也。

The phrase "Greatly prosperous and truthful" explains the four virtues. The word "beneficial" is not mentioned here because Confucius had already fully explained the four virtues in the Qian and Kun hexagrams. Therefore, in other hexagrams that possess the four virtues, they are briefly mentioned without listing them again. The phrase "the movement of thunder and rain fills up" is another explanation by Confucius of the meanings of "prosperous" and "truthful." The hexagram Zun (Obstruction) has the meaning of fullness: when yin and yang first combine, there is thunder and rain that nourish all things, bringing life to fill the world. This is like when a ruler and minister first come together, they spread virtue throughout the world, benefiting all people and resulting in a flourishing and full state.

天造草昧，冝建侯而不寧者，草，草創也；昧，昧也。夫天之營造萬物於草創冥昧之時，在聖人則當興制天下之事。然教化未備，人民冥昧而未通，以聖人一已不能獨治，必分建邦國之諸侯以撫綏其民，是聖人於此之時，豈得安寧而遑暇，冝急急以治屯也。

It says, "In the chaotic and dark beginning of the world, it is appropriate to establish feudal lords and not to be idle." "Cao" means to start something from scratch, and "mèi" means darkness and confusion. In the initial chaotic and dark stage, Heaven creates and nurtures all things. When it comes to the sage, he should take this opportunity to establish and regulate the affairs of the world. However, education has not yet been fully established, and the people are still ignorant and confused. A single sage cannot govern alone, so he must appoint feudal lords to pacify their people. This shows that the sage cannot be idle or comfortable in such times; he must seize the opportunity to deal with difficulties and chaos.

象曰：雲雷屯，君子以經綸。

The Great Image Commentary says: clouds gathering above and thunder moving below, this is the image of the Qun hexagram; the gentleman takes inspiration from it, in times of difficulty and initial creation, he plans and manages the affairs of the world as one would sort out silk threads.

義曰：此先聖大象之辭也。言云而不言雨者，蓋雲者，畜雨將降之時也。故又有雷動於下，將興雨澤以蘇天下之民物，是天地經綸之始也。故君子法此之象，當屯難之世，撥亂反正，施教行化，興天下之利，除天下之害，以經綸當世之務也。

Hu Yuan explained: This is the words of Confucius from the Great Image Commentary. It only mentions clouds but not rain, because clouds represent the accumulation of rain, the state just before it falls. Below there is thunder stirring, about to bring forth rain to revive all people and things under heaven. This is precisely the beginning of the operation and governance of heaven and earth. Therefore, the gentleman takes this hexagram as a model, in times of difficulty and turmoil, to rectify the world and return to the right path, to promote education and cultivate the benefit of the world, to remove its calamities, and thus to plan and manage the affairs of the present age.

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。

The line statement for the first line says: hesitating and not advancing, favorable for settling in a secure place and maintaining correctness, favorable for granting fiefs to feudal lords. The small image commentary says: although hesitating and not advancing, his aspirations and actions are upright; using a noble position to be below the humble, thus winning great popular support.

義曰：盤桓者，不進之貎。言初九居屯難之初，天下方定，不可煩擾於民，故盤桓然不遽而進。然身雖盤桓，而其志在經綸天下，不失其正也。利建侯者，以其天下至廣，不能獨治，況當屯難之世，生民方定，必須封建聖賢之諸侯，以康天下之難者也。象曰志行正也者，此先聖象辭，言身雖不進，然志在經綸天下，所行不失其正故也。以貴下賤，大得民也者，此言初九以一陽居眾陰之下，是以崇貴而謙處於下，屈已而就卑者也，故身能禮下賢善，而民心莫不歸之。

Hu Yuan explains: "Pan Huan" refers to lingering and hesitating without advancing. It describes the situation of the first nine in the initial stage of difficulty, when the world is just beginning to stabilize, and it is not appropriate to disturb the people again. Therefore, he lingers without urgently pursuing progress. However, although his body is lingering, his aspirations are focused on planning and governing the world, and he does not lose the right path. It says "beneficial for establishing feudal lords" because the world is vast, and one person cannot govern it alone, especially during a time of difficulty when the people have just been settled. It is necessary to appoint virtuous and wise feudal lords to calm the troubles of the world. The "Small Image Commentary" says "his aspirations are carried out in a proper way," which is the image commentary by Confucius, explaining that although his body does not advance, his aspirations are focused on governing the world, and his actions remain upright. It says "using high rank to be humble toward the lowly, thus gaining the people greatly," which refers to the first nine, with a single yang line in the position of many yin lines, equivalent to a person of high status who humbly occupies a low position, restraining himself to take a humble position. It is precisely because he treats virtuous and good men with propriety that the people's hearts are not unwilling to follow him.

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。

The line statement of the second line says: It is difficult to move forward, it is a turning back, like riding a horse yet circling without advancing. The person coming is not a robber, but a suitor. This woman remains steadfast and does not agree to marriage, but after ten years she agrees. The small image commentary says: The difficulty of the second line is due to its position above the yang line; the woman agrees to marriage after ten years because the difficulty has passed and she returns to the normal state.

義曰：屯，難也；邅，回也；如，語辭也。言六二與九五為正應，而下乘初九之剛，欲乘馬而行往應於五，則以其難在於初，故邅回班旋而不敢進也。匪冦婚媾者，冦謂初也，言六二若非初九為冦於已也，則上與五為婚媾矣。女子貞不字，十年乃字者，女子以陰言之，未有所從者也。蓋此六二以陰居陰，正也；處下卦之中，中也。六二能居中得正，不以初九為冦於已而下從之，是女子能守正不變，不為初之愛字者也。十年乃字者，十年乃天地之終數也，數終則反常，難釋則亨來，是以中正之女，至此十年難極，則可以受九五之愛字也。

Hu Yuan explains: "Zun" means difficulty, "zhan" means to turn back, and "ru" is a particle. The line six-two and nine-five form a "ying" relationship, meaning the mutual connection between yin and yang in the pairs of one and four, two and five, three and the top. Here, it is a proper ying. However, six-two is "cheng" over nine-one, meaning a yin line is on top of a yang line, called "cheng," while a yin line below a yang line is called "cheng," together called "cheng cheng." It wants to go forward to ying with nine-five, but the difficulty is precisely from nine-one, so it hesitates and turns back without advancing. Saying "fei kou hun gou," "kou" refers to nine-one: meaning if six-two was not纠缠 by nine-one like an enemy, it would have gone up to ying with nine-five already. Saying "nv zi zhen bu zi, shi nian nai zi," "nv" refers to the yin line, meaning not yet belonging to anyone. Six-two, being a yin line in a yin position, is "zheng"; also being in the middle of the lower trigram, is "zhong"; together they form "zhong zheng." Six-two can stay in the middle and be proper, not yielding to nine-one's纠缠, just like a woman maintaining her properness and not accepting the marriage proposal from nine-one. Saying "shi nian nai zi," "shi" is the end of the number of heaven and earth, when the number reaches the end, it returns to the normal state, and when the difficulty is removed, smoothness comes. Therefore, this proper woman, after ten years of difficulty, can finally accept the marriage proposal from nine-five.

象曰六二之難，乘剛也者，言六二所以邅回班旋，乘馬而不敢進者，蓋以陰柔之質而乘初九之剛也。十年乃字，反常也者，言於十年難終之後，得從九五之應，是反得常道也。此爻施之人事，猶君子守正專應，不妄有所從者也。

The Small Image Commentary says, "The difficulty of line six in the second place is because it is riding on a strong line." This refers to the reason why line six in the second place hesitates and circles, riding a horse yet not advancing, because it is a yin line resting upon the yang line of line nine at the beginning. It says, "After ten years it is finally possible to be paired, which is returning to the normal way." This refers to after ten years of hardship, finally being able to follow the corresponding line nine in the fifth place, which is returning to the normal path. In terms of human affairs, this line is like a gentleman holding to the right path, waiting patiently for someone who corresponds with him, and not willing to follow others lightly.

六三：即鹿無虞，惟入于林中。君子幾不如舍，往吝。象曰：即鹿無虞，以從禽也；君子舎之，往吝窮也。

The line statement for the third line says: Pursuing a wild deer without a forest guardian to guide the way, one ends up merely wandering deep into the forest in vain. The gentleman perceives the omen and advises to give up; persisting forward will bring regret. The Small Image Commentary says: Pursuing a deer without a forest guardian to lead the way indicates a single-minded desire for game; the gentleman abandons it because proceeding further will only bring regret and hardship.

義曰：即，就也；虞，虞人也。以畋獵言之，欲就其鹿而無虞人導之，鹿不可得也。夫六三以陰居陽，本失正也。夫人之不正，則雖君子能博施者，亦不愛於已矣。上又無應，若往求於五，五屯其膏，自與二為應，必不見納；若下求於初，初又有六四之應，則是以不正而妄動，上下皆不獲其安。

Hu Yuan explains: "Ji" means approaching or pursuing, and "Yu" refers to the person in charge of mountains, rivers, lakes, and marshes. Using the example of hunting, if one wants to catch a deer but does not have a Yu person to guide the way, the deer cannot be caught. The line six in the third occupies a yang position in a yin place, thus losing its proper position from the beginning. If a person is not upright, then even a virtuous person who can widely bestow favors will not be close to him. Moreover, the line six in the third has no corresponding line above it. If it tries to approach nine in the fifth, nine in the fifth is cautious about giving out its favors, and since it has already corresponded with six in the second, it certainly will not accept it. If it tries to go down to nine at the beginning, nine at the beginning has already corresponded with six in the fourth. Thus, with an improper nature, acting rashly, it cannot find a proper place either above or below.

故君子立身處世，則必內畜其徳，外其行，而存心於聖賢，自任以天下生靈之重，不為躁進妄動，必待時之所推、君子之援引以為先容，則位可得而道可行也。今以不正之質，而又不畜其徳，不其行，但以躁進妄動為心，而又無君子之援，是其往必無所得也。故若欲就其鹿，無虞人援引度其可否，則鹿必不可得，而徒入于林中而已，何所獲哉。

Therefore, a gentleman in his conduct and way of life must necessarily cultivate virtue within and regulate his conduct outwardly, placing his thoughts upon the way of the sages and shouldering the heavy burden of the people of the world. He must not be impetuous or reckless, but wait for the right time and for the guidance of a virtuous person to lead the way, only then can his position be attained and his views prevail. Now, the Sixth Line in the Third position is originally of an improper nature; it does not cultivate virtue nor regulate its conduct, but instead harbors a mind of impetuousness and recklessness. Moreover, there is no gentleman to recommend or guide it. Therefore, if it proceeds forward, it will gain nothing. Thus, if one wishes to pursue the deer but has no guardian to lead the way or to judge whether it is feasible, the deer will certainly not be caught, and one will merely wander aimlessly into the woods, gaining nothing at all.

君子幾不如舎往吝者，註疏謂幾為語辭，非也。蓋幾者，有理而未形者也。君子之人能知之先見，知微知彰，度其所然，正身而動。知其進退無所適，而又無其援，必不利矣，則不如舍之，是能豫決其可否，知幾之君子也。若不能如是，而務為躁進，必取其悔吝也。

The saying "A gentleman should not act hastily but rather give up, for going forward will bring regret" has been incorrectly interpreted by old commentaries who took "几" as an interjection. In fact, "几" refers to the initial signs or subtle indications of a matter that have already emerged but are not yet apparent. A gentleman is capable of perceiving these early signs, seeing both the hidden and the obvious, and assessing the general direction of events. Then he straightens himself and acts. He realizes that both his advancement and retreat have no way forward, and that he has no one to support him, so he knows success is certain to be difficult. Therefore, it is better to give up. This is precisely the wise gentleman who can foresee the possibility of success or failure and understands the principle of discerning the subtle to grasp the whole. If one fails to do this and instead acts hastily and recklessly, he will inevitably bring regret upon himself.

象曰即鹿無虞，以從禽也者，凡飛走可擒獲者皆謂之禽，故《曲禮》曰：猩猩能言，不離禽獸。又《書》云：無禽荒者，皆可擒取之義也。六三雖欲即鹿從禽，然而無虞人以度其可否，雖有鹿亦不可得也。鹿即喻乾祿財利之謂也。

The Small Image Commentary says, "To pursue a deer without a虞person, in order to follow the game." All animals that can fly or run and can be captured are called "qin" (game). Therefore, the "Book of Rites · Rituals" says, "The red monkey can speak but still belongs to the category of beasts," and the "Book of Documents" warns, "Do not become addicted to hunting." In these contexts, "qin" refers to animals that can be captured. Although line six in the third position wishes to pursue deer and hunt beasts, there is no虞person to determine whether it is possible to pursue them. Even if there are deer, they cannot be captured. This deer symbolizes the pursuit of official rank and wealth.

君子舎之往吝窮也者，此聖人為妄求躁動之戒也。故《繫辭》云：君子安其身而後動，易其心而後語，定其交而後求。危以動則民不與也，懼以語則民不應也，無交而求則民不與也，莫之與而傷之者至矣。今六三居屯難而求進，是危以動也；非應而往，是懼以語也；以無虞而求鹿，是無交而求也。如此而往，則速其悔吝，困窮可知矣。

The saying "The gentleman abandons it, for going forward will bring regret and hardship" is a warning set by the sages for those who act hastily and recklessly. Therefore, the Great Treatise says: The gentleman first ensures his own stability before taking action, first calms his mind before speaking, and first establishes relationships before making requests. If one acts in a dangerous situation, the people will not follow; if one speaks in fear, the people will not respond; if one makes requests without having established relationships, the people will not give. Without help, those who wish to harm him will arrive. Now, the line six in the third position is in a difficult situation yet demands progress, which is "dangerous action"; lacking a corresponding line yet insisting on going forward, which is "speaking in fear"; pursuing a deer without a hunter, which is "making requests without relationships." Acting in such a hasty manner will only hasten the arrival of regret, and the resultingpredicament and blockage are inevitable.

六四：乘馬班如，求婚媾，往吉，無不利。象曰：求而往，明也。

The statement for the fourth line says: Riding a horse circling without moving forward; waiting for the other party to come and propose marriage, then going forward will be auspicious, there is no disadvantage. The Small Image Commentary says: Waiting for someone to come and propose before moving forward indicates wisdom.

義曰：此一爻誠可謂知幾之君子也。然雖與初九為正應，而二近於初，疑其與初相得而隔已之路，故乘馬班旋而不敢進也。然已守正而無求於陽，故待初九之來求於已以為婚媾，然後往而應之，則獲吉而無所不利也。若君子雖懐才蘊徳，有聖賢之事業，然亦不可以已而求人，必待其人再三見求於已而往，則道可行、言可從也。故伊尹耕於有莘之野，由湯三聘而後往，以堯舜之道覺天下之民是也。象曰求而往，明也者，言六四居其正而能知其幾，性修智明，不為妄動，必待人求於已然後往而應之，果非君子性修智明，其能與於此乎。

Hu Yuan explains: This line can truly be called the virtue of a gentleman who understands the principle of discerning great things from small signs. Although the sixth line at the fourth position forms a correct correspondence with the first line, it is the second line that is adjacent to the first line. The fourth line suspects that the second line has already formed a close relationship with the first line, thus blocking its path, so it rides a horse and circles around, unable to move forward. However, it maintains its upright position and does not actively seek out the yang line. Therefore, it waits for the first line to come and propose marriage before it goes to respond, thus achieving auspiciousness and benefiting all things. This is like a gentleman who, although possessing talent and virtue, and capable of great deeds like the sages, should not actively seek others, but must wait for others to invite him repeatedly before he takes action. In this way, his proposals will be accepted and his words will be heard. Therefore, Yi Yin worked as a farmer in the fields of You Shen, and only after King Tang of Shang invited him three times did he come out of the mountains, using the ways of Yao and Shun to enlighten the people of the world. This is an example of that. The "Small Image Commentary" says, "Seeking and going forward, this is clarity." It refers to the fourth line, which is in a proper position and can perceive subtle signs, possessing cultivated character and clear wisdom, not acting rashly, but waiting for others to seek him before he goes to respond. If one does not have cultivated character and clear wisdom, how could one reach this level?

九五：屯其膏，小貞吉，大貞凶。象曰：屯其膏，施未光也。

The Line Statement of the Fifth Line says: Being stingy with one's blessings and unwilling to bestow them widely; holding firm to the correct path within a small scope brings吉祥, but doing so within a large scope brings danger. The Small Image Commentary says: Being stingy with one's blessings indicates that the benevolence is not yet extensive enough.

義曰：凡為人君之道，當如天之造物，雲行雨施，滿盈天下，使萬物無不被其澤則可也。《書》曰：無偏無黨，王道蕩蕩。此為君者所當然也。今九五據至尊之位，而反屯難其膏澤，專應在二，不及於眾，是但能煦煦之仁、孑孑之義，私已之親，偏已之應。若施之一家，則可以澤一家；若施之一國，則可以澤一國；若施之天下，則無以濟。是恩澤不及於廣逺，使天下之人無以慰其望，是以小貞則吉而大貞則凶也。是所施膏澤不至光大也可知，故象曰施未光也。

Hu Yuan explains: The way of a ruler should be like the way Heaven creates all things, with clouds flowing and rain falling universally, filling the world so that all things receive nourishment. The Shang Shu · Hong Fan says: impartiality and no factionalism, and the way of the king is broad and smooth. This is the proper conduct for a ruler. Now, the Nine in the Fifth occupies the supreme position, yet is stingy with his grace, only corresponding with the Six in the Second, benefiting only a single line, and not reaching the people at large. This is a petty benevolence and a fragmented righteousness, favoring only those close to him and those corresponding with him. This grace, if applied to a family, is enough to nourish the family; if applied to a state, enough to nourish the state; but if applied to the world, it is insufficient. The grace does not reach far enough to satisfy the expectations of the people, so being upright in small matters brings good fortune, but being upright in great matters brings misfortune. Thus, his grace is not yet broad enough, so the Small Image Commentary says, "The grace is not yet bright."

上六：乘馬班如，泣血漣如。象曰：泣血漣如，何可長也。

The line statement for the sixth line at the top says: Riding a horse, circling without progress, weeping with blood and tears. The small image commentary says: Weeping with blood and tears, how can such a situation last long?

義曰：此言上六處一卦之上，最居屯難之極，欲應於五，五屯其膏而無所告也，固若鰥寡孤獨失職之民，不得其所而罹於塗炭之中，無所告愬者也。五既澤不及於已，三又失其正應，故乘馬班旋而不得進，泣血相續而無所愬也。

Hu Yuan explains: This refers to the line 'Upper Six' being at the top of a hexagram, precisely at the peak of difficulty. It wishes to respond to 'Nine in the Fifth,' but 'Nine in the Fifth' is reluctant to give its blessings, so it has nowhere to seek help, like widows, orphans, and the elderly without support, who cannot find relief and are caught in great hardship, with no place to appeal. Since the blessings of 'Nine in the Fifth' cannot reach it, and 'Six in the Third' is not the proper match, it can only ride a horse and circle around without being able to move forward, with continuous tears and no place to express them.

象曰泣血漣如，何可長也者，此先聖之微，非謂上六也，蓋責其為君臣之道也。夫人君者，不欲一夫有失其所、一物不遂其性，為人臣者又當佐君力行之。今人見赤子墜井，自非親戚，皆將匍匐而救之，況為民之父母，豈可使斯民有此屯難之事，泣血漣如而無所告哉。是不可使之長如此也。是不可長者，蓋責其為君臣之道也。此先聖之微，然自古以來，獨伊尹可能當此也。

The Small Image Commentary says, "Crying blood and weeping profusely, how can this last?" This is the profound meaning of Confucius' words, not merely referring to the sixth line at the top, but rather calling for the proper conduct of rulers and ministers. A ruler should not allow even one person to lose their place or have any thing fail to follow its nature. A minister should assist the ruler in striving to achieve this. Today, when people see an infant fall into a well, even if they are not relatives, they will run to save it. How much more so should a local official, who is like a parent to the people, allow the people to suffer such hardship, crying blood and tears with nowhere to appeal? Such a situation must not be allowed to continue. Saying "it cannot last" is precisely calling for the proper duties of ruler and minister. This is the profound meaning of Confucius; yet since ancient times, only Yi Yin has lived up to this responsibility.

蒙：亨。匪我求童蒙，童蒙求我。初筮告，再三瀆，瀆則不告。利貞。

The Hexagram Statement of the Meng hexagram says: Obscurity can lead to clarity. It is not I who seek the obscure child, but the obscure child who seeks me. If the initial inquiry is clear, then tell him directly. But if he keeps asking persistently, it is a desecration, and then do not tell him. It is advantageous to hold fast to the correct path.

義曰：蒙即蒙昧之稱也。凡義理有未通、性識有未明，皆謂之蒙。所以次於屯者，按《序卦》云：屯者，物之始生也，物生必蒙，故受之以蒙。又曰：蒙者，物之稚也。言若人之稚，其心未有所知，故曰也。蒙亨者，言昧之人，其性不通，其志不明，必得賢明之人舉其大端以開發之，則其心稍通，通而不已，遂至大通。亦若民之生，雖懵然無所知，然無所明，必得在上賢明之君善教化之，教化之不已，則知禮義而至於大通，故曰蒙亨也。

Hu Yuan explains: "Meng" means ignorance. Any situation where the principles are not yet understood, and the mind and insight are not yet enlightened, is called Meng. It is placed after the Zun卦 because the "Xu Gua Zhuan" says: Zun is the beginning of the growth of all things, and when all things are newly born, they are naturally in a state of ignorance, so the next is the Meng卦; it also says: Meng is the infant stage of all things. Just as a person in childhood does not yet understand anything, so it is called Meng (the text here is missing one character "Meng," and the following "yan mei zhi ren" is the same). Saying "Meng Heng" refers to the mind of an ignorant person being blocked and his aspirations unclear, which must be guided by a wise person to enlighten him, so that his mind gradually becomes clear; once it becomes clear, he does not stop, and eventually reaches great clarity. It is also like common people who are born ignorant and know nothing, completely without understanding, and must be properly educated by a wise ruler above them. If the education continues, they will understand propriety and righteousness and reach great clarity, so it is said "Meng Heng."

匪我求童蒙，童蒙求我者，我謂賢明老成之人也。言非是賢明老成之人往求童蒙者而告之，蓋是童蒙之人其性不明、其志不通，思其開釋而來求於我，我則告之。亦若賢明之君，非是已欲自求於民而治之，蓋其民無知不能自治，思欲開發闇昧之心以求於已，則已然後居其位，明教化以導之。是以古之聖賢在上者，其處心積慮，非樂居於權位、好處於富貴，蓋民來求治於我，我當治之。亦以天之生民，蚩蚩者眾，無所知識，須得聖賢之人以治之，以堯舜居之而不為樂者，是聖人之本心也。

The saying "Not I who seek the naive and unenlightened, but the naive and unenlightened who seek me" means that "the naive and unenlightened" refers to those who are young and ignorant, unable to understand things on their own, while "I" refers to a wise and mature person. The meaning is that it is not the wise and mature person who goes to teach the naive and unenlightened, but rather the naive and unenlightened who are confused and lack clear aspirations, and seek guidance, thus coming to me. Only then do I explain things to them. This is similar to a wise ruler, who does not seek the right to rule over the people on his own; rather, it is the people who are ignorant and unable to govern themselves, who seek enlightenment and come to him, and only then does he take up the position of ruler, clarifying moral teachings and guiding them. Therefore, in ancient times, the virtuous and wise in positions of authority did not take pleasure in holding power or enjoying wealth, but rather, when the people came to seek their governance, they should shoulder the responsibility of ruling them. It is because the people born by heaven are mostly confused and ignorant, lacking knowledge and experience, that they must have wise and virtuous people to govern them. Yao and Shun, though holding the position of ruler, did not take pleasure in it, which is the true heart of the sages.

初筮告，再三瀆，瀆則不告者，筮所以決疑也。言童蒙之人不能自明，志有所疑，來決於已，則已舉其大端一理以明告之。而蒙者必當精思其可否，深慮其善惡，然後可以大通其志。若或不思不慮，而其性不達，以至於再於三求告於老成之人，則其事煩而瀆亂矣。既已瀆亂，則老成之人不復告之矣。故仲尼曰：舉一隅不以三隅反，則吾不復之矣。

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: Confucius Confucius said: "On the first divination, the oracle speaks; on the second and third, if one is disrespectful, the oracle does not speak." Divination is used to resolve doubts. Those who are confused and do not understand themselves, with doubts in their hearts, come to me to resolve them. I then present the main points and explain a single principle clearly to them. Those who receive the teaching must carefully consider whether it is feasible, deeply examine its good and evil, and only then can their minds become greatly enlightened. If they do not think and reflect, their nature remains unenlightened, and they come repeatedly to seek answers from mature people, making the matter complicated and disrespectful. Since it is disrespectful, mature people no longer tell them. Therefore, Confucius said: if a person cannot infer the other three corners from one, I will no longer teach him.

故古之時有樸作教刑，以至蒙昧之人諭之而不思、告之而不慮，則有鞭樸夏楚之刑以戒之。亦如昧之民求治於在位者也，聖賢之人在上，則道之以教化，漸之以禮義，有或不能以自通，以至反善趨惡，瀆上之化，故古之時有明於五刑以弼五教以正之。是言再三瀆亂則不復告之，而有懲戒之刑也。利貞者，此言亨蒙之道，當利以正也。故先聖曰：子帥以正，孰敢不正。言必以正道開發於人也。

Therefore, in ancient times there was the regulation of "Pu zuo jiao xing" (punishment for those who refuse to learn): for those who are ignorant and refuse to think even after being guided or informed, they would be punished with whips or sticks as a warning. This is similar to how the ignorant common people seek governance from those in power: the sages are above, guiding them with education and tempering them with rites and morality. If someone still cannot understand on his own and instead turns away from goodness towards evil, despising the education from above, then in ancient times there was also the method of "ming yu wu xing yi fu zu wu jiao" (clarifying the five punishments to assist the five teachings) to correct them. This means that if someone repeatedly disrespects it, he will no longer be told, but instead be punished. Saying "li zhen" (advantageous to be upright) refers to the method of removing ignorance, which should be based on uprightness. Therefore, Confucius said: If you yourself lead the right path, who would dare not be upright? This means that one must use the right path to enlighten others.

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

The Commentary on the Judgment says: The hexagram of蒙 (Obstinacy) represents a mountain beneath a dangerous precipice, where one encounters danger and stops advancing, thus becoming obstinate. "蒙亨" (Obstinacy is favorable) is because acting in accordance with the way of favorable communication is timely and appropriate. "It is not I who seek the naive and unenlightened, but the naive and unenlightened who seek me" (the original text is missing one character "蒙") indicates mutual harmony between the superior and inferior. "The first divination reveals" because the second line, nine two, possesses the quality of yang strength in the center. "If one repeats the divination with disrespect, then it will not reveal" because that would be a desecration of the act of启蒙 (enlightenment). Cultivating purity within a state of ignorance and confusion is precisely the practice that nurtures the sage.

義曰：艮為止、為山，坎為險、為水。山之下有險，窒塞而不通，則是蒙之象也。夫水之性無不下，導之則為江為海，止之則為潢為汙，今止而未決，是其有蒙之義也。蒙亨，以亨行時中也者，言昧之人智性既未明，而賢明老成之人必以一理而決之，使其由稍通以至於大通，如此是以亨通而行，皆得時之中也。

Hu Yuan explained: The Gen hexagram symbolizes stopping and symbolizes mountain, the Kan hexagram symbolizes danger and symbolizes water; the Meng hexagram is precisely Kan below and Gen above. There is danger beneath the mountain, blocked and unpassable, which is the image of Meng. By nature, water never flows upward, and if it is guided it becomes rivers and seas; if it is blocked, it becomes stagnant and polluted pools. Now it is blocked without being guided, which contains the meaning of ignorance. The statement "Meng is亨, because it is亨 in the proper time and in the middle" refers to the fact that people in a state of ignorance have not yet opened their wisdom and nature. However, the wise and mature individuals must use a single principle to decide for them, guiding them from slight understanding to full comprehension. Thus, acting by the way of亨, everything is in harmony with the proper time and the middle path.

匪我求童蒙，童蒙求我，志應也者，言非賢明老成之人求於童蒙之人，蓋童蒙之人來求決於賢明老成之人也。既來求決，則賢明老成之人當告以善道，是上下之志相為合應也。再三瀆，瀆則不告，瀆蒙也者，言蒙昧之人既來求決於賢明之人，賢明者但開發一隅而告之。其蒙者既得賢明之告，必當思慮之，自一隅以至於三隅，然後可通也。今若不思不慮，以至於再於三而瀆問於賢明之人，則賢明之人不復告之，以其不能思慮而自瀆亂於者也。孔子曰：學而不思則罔，是也。

The Commentary on the Judgment says, "It is not I who seek the naive and unenlightened, but the naive and unenlightened who seek me; this is the mutual alignment of wills." This refers to the fact that it is not the wise person who goes to seek the unenlightened, but rather the unenlightened who come to the wise for guidance. Since they seek guidance, the wise person should impart the correct principles to them, thus achieving a harmonious alignment between the superior and the inferior. It says, "If one repeats the same question repeatedly, then the wise person will not answer, for this is a failure to respect the teaching." This means that when the unenlightened come to seek guidance, the wise person only points out one aspect to them. The learner, upon receiving this guidance, must think deeply and reflect on it, extending from that one aspect to the other three, only then can he truly understand. If he does not think or reflect, and keeps asking again and again, the wise person will no longer answer him, because he is not using his mind properly, thus disrupting the process of learning himself. The source text says, "He who is self-chaotic in his learning," but the word "self-chaotic" is missing. Confucius said, "Learning without thinking leads to confusion and no attainment," which is exactly this meaning.

初筮告，以剛中也者，剛中謂九二也。言九二以剛明之徳而居中，是能以剛中之徳而發其蒙昧者也。蒙以飬正，聖功也者，此言聖賢外能晦其徳，而內飬其至性，至誠不息以育其徳，是其聖賢之功也。此正合潛龍之義，始卷懐其才徳，而終存心於天下後世。怪民不知蒙晦養正之意，乃退身於山林，是豈聖賢之功乎。

He said, "The first divination reveals the truth, because it is the strong and central line." "Strong and central" refers to the second line, nine two. It speaks of nine two, with its strong and discerning virtue, occupying the central position of the lower trigram, being able to enlighten the ignorant with such strong and proper virtue. He also said, "Through confusion, one cultivates the right path, which is the way of the sage." This refers to sages who externally conceal their virtue and internally nurture their nature, using constant sincerity to cultivate virtue, which is the way to achieve sagehood. This is exactly in line with the meaning of the first line of the Qian hexagram, "The hidden dragon." At the beginning, one hides one's talent and virtue within, yet always keeps the world and future generations in mind. It is strange that some people do not understand the true meaning of concealing and cultivating virtue, and instead think they should retreat to the mountains and forests. That is far from the way of the sages.

象曰：山下出泉，蒙。君子以果行育徳。

The Great Image Commentary says: Mountains with springs flowing out from below, this is the image of the Hexagram of Enlightenment; the gentleman takes inspiration from it, decisively putting his actions into practice, and cultivating his virtue.

義曰：言泉之始發於山下，未有所之，則必待決導之，然後流注而至為江為海。於未決之前，雖出於山之下而未有所適，是蒙之象也。君子以果行育徳者，言君子之人則當果決其行，而力學審思、強問篤行，使其性明志通，又且養育其徳以修其志，使其道之大成，至於聖賢而後已，然後發其所畜以教化於人也。

Hu Yuan explained: When spring water first gushes out from the foot of the mountain, it has no place to go and must be guided by someone before it can flow down and eventually form rivers and seas. Before it is guided, although it has already come out of the mountain, it has nowhere to go, which is exactly the image of the Meng hexagram. The phrase "the gentleman acts with determination and cultivates virtue" means that the gentleman should act decisively, study diligently, think carefully, ask questions frequently, and practice thoroughly, so as to clarify his mind and achieve his aspirations. At the same time, he should cultivate virtue to refine his aspirations, allowing his learned way to reach its full development, not stopping until he attains the level of a sage, and then use his accumulated knowledge to educate others.

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。

The line statement for the first line says: To enlighten the ignorant, it is appropriate to apply punishment to people, and also appropriate to release those who have repented from their chains and shackles; but if punishment is applied without restraint, there will be regret. The small image commentary says: It is appropriate to apply punishment to people in order to establish proper laws and regulations.

義曰：據此一爻，注之解以為初六在屯難之後，居蒙昧之初，不能自明，而上得九二之陽以照於已，遂發其蒙。蒙昧既發，則志遂明於事而無所疑，可以用刑于人，或說其罪，無所不當也。今則不取，蓋此一爻乃亨蒙之法也。初六居蒙之初，乆在蒙昧，不能通明，必得在上聖賢之君申嚴其號令、設張其教化以開示之，使得其曉悟，故曰發蒙也。若其性識至昧，雖得號令教化開發之而尚不通曉於心，反善趨惡，犯君之教化，則賢明之君當用刑罰以決正之，故曰利用刑人也。

Hu Yuan explains: Regarding this line, the old interpretations state that since the line "Six at the Beginning" is after the difficulty of "Zun" and at the beginning of confusion, it is unable to understand by itself and relies on the yang line "Nine in the Second" above to illuminate it, thus dispelling confusion. Once confusion is dispelled, the mind becomes clear about matters without doubts, so it is appropriate to use punishment or pardon, handling affairs properly. However, I do not adopt this interpretation, because this line actually discusses the method of dispelling confusion. The line "Six at the Beginning" is at the beginning of the "Meng" hexagram, having long been trapped in confusion and unable to understand clearly. It must have a wise and virtuous ruler issuing clear commands and establishing and promoting education to guide and instruct it, leading it to awaken. Therefore, it is called "dispelling confusion." If his nature and insight are extremely confused, even after being inspired by commands and education, he still does not understand and instead turns away from good and toward evil, violating the ruler's education, then the wise ruler should use punishment to judge and correct him. Therefore, it is said "it is appropriate to use punishment."

然又其間乆在蒙昧之時，不知禮義，不知教化，過而為之，以至遭桎梏之苦，始曉悟而自悔，則聖賢之君又當肆赦之。《書》曰：舊染汙俗，咸與維新，是也，故曰用說桎梏也。以往吝者，言凡刑法者，小懲而大戒，刑一而勸百，使天下之人皆遷善而逺罪，是不得已而用之也。語曰：上失其道，民散乆矣，雖得其情，則哀矜而勿喜也。不可恃已之勢、肆已之威、快已之慾，用之以往無有休已，則自取悔吝也。

However, among them there are also people who have long been in ignorance, not understanding propriety and righteousness, unaware of education and cultivation, committing mistakes and thus violating laws and regulations, suffering the hardship of being imprisoned, only then realizing their errors and blaming themselves. Therefore, the sage and virtuous rulers should pardon them. The Book of Documents, Shangshu · Yinzhe says, "Those who have been tainted by bad customs should all be given a chance to reform," which means exactly this, hence the saying "using the metaphor of shackles." The saying "previous stinginess" refers to the original intention of punishment, which is to use minor penalties to achieve greater warnings, punishing one person to encourage a hundred, leading all under heaven to become virtuous and avoid wrongdoing, which is something to be resorted to only when absolutely necessary. The Analects says: When those in power lose the right path, the people have long been estranged. Even if the case is clearly established, they should show compassion and not be overly pleased. One must never rely on one's power, indulge one's authority, or seek personal satisfaction by continuously applying punishments. Doing so will eventually lead to regret.

九二：包蒙吉，納婦吉，子克家。象曰：子克家，剛柔接也。

The line statement for the Second Line says: Those who can embrace ignorance are auspicious; those who can accept women are auspicious; a son can support a family. The Small Image Commentary says: A son can support a family because the yang and yin elements mutually support each other.

義曰：初六發蒙，蒙之小者也；上九擊蒙，蒙之大者也。而餘四爻皆陰柔之質，惟此九二以剛明之徳居下卦之中，是居得其中者也。夫剛則能斷天下之事，明則能察天下之微。有剛明中正之徳，則天下之賢不肖者皆從而歸之，天下之蒙昧之人皆樂而求之，而已能包容無所不納，故曰包蒙吉。

Hu Yuan explains: The line "Chu Liu" discusses "Fa Meng," which deals with minor ignorance. The line "Shang Jiū" discusses "Ji Meng," which deals with major ignorance. The other four lines all possess the qualities of yin and flexibility. Only this line "Jiu Er" possesses the virtue of strength and clarity, residing in the central position of the lower trigram. This is a line that achieves the mean. Strength allows for decisive action in matters of the world, clarity allows for the discernment of subtle signs. Possessing the virtues of strength, clarity, and uprightness, all the virtuous and the unvirtuous in the world will come to him, and all the ignorant will willingly seek his guidance. He can embrace all and accept all, thus it is said "Bao Meng Ji."

納婦吉者，婦所以助已而成治也。以上下三爻皆陰柔之質，故稱婦也。然其中必有賢者能者，而九二又能納之以助於已。蓋言九二居人臣之位，正應於五，五為至尊而以柔順之質專委於二，荷天子之重任，掌天下之繁務，其責至重，雖有剛明之徳，亦不能獨當之，必在廣納天下之賢才以相輔助，然後可以成治也，故云納婦吉也。

The phrase "Nafu Ji" (Accepting a wife is auspicious) means that a wife is used to assist in completing the task of governance. Since all the other yao above and below are of yin and soft nature, they are referred to as "wife." Among these yin lines, there must be capable individuals, and the Nine in the Second (nine two) is able to accept them to assist himself. This refers to the Nine in the Second occupying the position of a minister, corresponding properly with the Six in the Fifth (six five). The Six in the Fifth, although in the highest position, entrusts all the state affairs entirely to the Nine in the Second with her gentle and yielding nature. The Nine in the Second bears the heavy responsibility entrusted by the Son of Heaven, managing the heavy affairs of the world, which is extremely significant. Even with a strong and discerning virtue, one person cannot bear the burden alone. Therefore, he must widely accept the talents of the world to assist each other, and only then can he accomplish the task of governance. Hence, it is said "Nafu Ji."

子克家者，言有包蒙納婦之吉，施之人子則可以幹父之事而克集一家之治，施之人臣則可以乾君之命而克成天下之治也，故曰子克家。象曰子克家，剛柔接也者，言六五與九二為正應，上以柔順而接於下，父之慈也；下以剛明而奉於上，子之孝也。父子之義相交，則家道成也；君臣之義相交，則天下治也。是六五之君能以柔順之道下委於九二之臣，九二之臣能以剛明之徳上奉其六五之君，是則剛柔相接而克成其治也。

It says, "The son can manage the family," which refers to having the auspicious quality of being inclusive and tolerant of ignorance, and accepting the talents of others. When applied to a son, it means he can take charge of his father's affairs and manage the family well; when applied to a minister, it means he can carry out the commands of his sovereign and govern the world. Therefore, it is said, "The son can manage the family." The "Small Image Commentary" says, "The son can manage the family, because the yin and yang are connected." This refers to the fact that the sixth line (six in the fifth) and the ninth line (nine in the second) are in mutual correspondence. The superior person, with his gentle and yielding nature, governs the people below, which represents the father's kindness; the inferior person, with his strong and discerning nature, serves the superior, which represents the son's filial piety. The meaning of father and son is mutually connected, and thus the family is properly governed; the meaning of sovereign and minister is mutually connected, and thus the world is well governed. This is exactly how the sovereign, who is the sixth line (six in the fifth), can entrust the administration of affairs to the minister, who is the ninth line (nine in the second). The minister, in turn, can serve the sovereign with his clear and virtuous conduct. Thus, the strong and the gentle are in mutual harmony, and a well-governed world is achieved.

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。

The third line statement says: Do not marry this woman; she surrenders herself to wealthy and powerful men as soon as she sees them, and thus cannot keep herself safe, bringing no benefit. The Small Image Commentary says: Do not marry this woman, for her conduct is not in accordance with the proper way.

義曰：金夫者，剛陽之人也。六三以陰柔而居陽位，本不正也。以不正之女，不能順守婦道，比近九二剛陽之人，故起躁求之心而欲遽從之，是不有其躬，非清之行，故聖人戒之曰勿用取此六三不正之女也。無攸利者，言六三之女以不正之質而從於剛夫，則必蠱其一家之事；亦猶不正之臣以此道而事君，必害其天下之治，復何有所利哉。象曰勿用取女，行不順也者，先聖所以言勿用取此女者，以其不正之質，而又躁求於金夫，不待夫見求而自遽應之，是行不順也。

Hu Yuan explains: "Jin Fu" refers to a strong man. The line six in the third, being of a yin and soft nature, is in a yang position, which is inherently not proper. This improper woman is unable to remain virtuous and steadfast in her role as a wife, and she also forms a "bi" relationship with the adjacent line nine in the second, a strong man. "Bi" refers to the relationship between two adjacent lines that are close to each other. Thus, she develops a restless desire to be with him, wanting to follow him immediately. This is why she cannot maintain her own integrity and lacks a chaste and virtuous character. Therefore, the sage warns: do not marry this improper woman. The phrase "wu yu li" means that a woman with an improper nature who follows a strong man will certainly ruin the family. This is similar to an improper minister serving a ruler in this way, which will certainly harm the governance of the state. How could there be any benefit? The "Small Image Commentary" says, "Do not take this woman, for her actions are not harmonious." Confucius warns against marrying this woman because she has an improper nature and eagerly pursues a powerful man, responding before he even asks, which is not in accordance with the proper way of conduct.

六四：困蒙，吝。象曰：困蒙之吝，獨逺實也。

The statement for the fourth line says: Being trapped in confusion, there is regret. The Small Image Commentary says: Being trapped in confusion and thus feeling regret is because it is the one that is furthest from the yang line, which represents reality.

義曰：六四以陰柔之質居蒙昧之世，又處陰之位，上既逺上九之陽，下又逺九二之陽，在二陰之間，無陽以發明於已，困於蒙暗，不得通達，故有悔吝。是以自古聖賢未有不自擇師取友、親仁善鄰以成者也。故子貢問為仁於仲尼，仲尼答曰：工欲善其事，必先利其器。居是邦也，事其大夫之賢者，友其士之仁者。

Hu Yuan explained: The line six in the fourth, with its yin and soft nature, is in a time of confusion and ignorance, and occupies a yin position. It is far from the yang line at the top, nine at the top, and also far from the yang line nine in the second below. It is sandwiched between two yin lines, with no yang line to enlighten or illuminate it, thus being trapped in confusion and darkness, unable to progress, hence there is regret. Therefore, since ancient times, all sages and virtuous people have achieved their success by themselves choosing teachers and friends, drawing near to benevolent persons, and forming good relationships with virtuous neighbors. Therefore, Zigong asked Confucius how to practice benevolence, and Confucius replied: A craftsman who wishes to do his work well must first sharpen his tools; if you live in a country, you must serve the virtuous ministers and associate with the benevolent gentlemen.

夫賢者事之，仁者友之，以相訓導，以相琢磨，未有不成其道業者。果能此道，則雖愚必明，雖弱必強，則自小賢以至於大賢，自大賢以至於聖人也。故孔子又曰：里仁為美，擇不處仁，焉得智。言人之所居必擇仁者之裡而處之，觀其動作必中於道，觀其言語必中於義，出入遊處，日漸月摩，雖有凶子頑弟，未有不率而至於善者。

To treat the virtuous with the respect due to a teacher, and to associate with the benevolent as friends, mutually instructing and refining each other, there is nothing that cannot be achieved in scholarship and career. Truly following this path, those originally dull will become enlightened, and those originally weak will become strong. Thus, one progresses from a minor virtue to a great virtue, and from a great virtue to a sage. Therefore, Confucius also said: "To live near the benevolent is good." Choosing a place to live without choosing a neighborhood of the benevolent, how can that be considered wise? This means that when choosing where to live, one must select a neighborhood where the virtuous reside. Observing their actions, they will conform to the Way; listening to their words, they will conform to righteousness. In daily life and interaction, gradually influenced by them, even if there are unruly children at home, they will not remain so but will be guided toward goodness.

又若孟子之母三徙其居，而卒使其子為萬世之大賢，是由母能親仁善鄰之力也。今六四不能親仁善鄰，故至於困窮而有悔吝也，宜矣。象曰困蒙之吝，獨逺實也者，夫陽主生物，故為實。今六四既逺上下之剛陽，至於困窮而有悔吝，是逺於陽實，故曰獨逺實也。

For example, Mencius' mother moved her home three times, eventually enabling her son to become a great sage admired by generations. This is precisely the power of a mother who can approach virtuous people and choose good neighbors. Now, line six in the fourth position cannot approach virtuous people or form good relations with neighbors, so it falls into a state of hardship and regret, which is appropriate. The Small Image Commentary says, "The hardship of being confused is due to being far from the real." The yang line governs the nurturing of all things, so it is called "real." Now, line six in the fourth position is far from both the upper and lower yang lines, leading to hardship and regret. This is precisely being distant from the yang entity, hence it is said "alone distant from the real."

六五：童蒙，吉。象曰：童蒙之吉，順以巽也。

The fifth line statement says: Like a child who is naive and does not act on his own, it is auspicious. The Small Image Commentary says: The reason why the childlike state is auspicious is because it is both gentle and humble.

義曰：六五陰柔之質而居陽位至尊之極也，內有剛徳可以通天下之志，外示柔順足以專任臣之道，故獲童蒙之吉。非六五柔順之徳，無以委任九二剛明之臣；非九二剛明之才，無以當六五委任之重。故此能專權委寄，所謂勞於求賢，逸於任使，不勞聰明，垂拱而自治者也。象曰童蒙之吉，順以巽也者，以陰柔居至尊，是順也；能專任於賢而以柔接之，是巽也。

Hu Yuan explains: Six in the Fifth, with its inherently soft and yielding nature, occupies a yang position and holds the highest position. Within, it possesses the strong and vigorous virtue sufficient to understand the hearts of all people, and externally, it displays flexibility and obedience, sufficient to exclusively entrust the administration to ministers. Therefore, it attains the auspiciousness of "Childlike Innocence." Without the gentle virtue of Six in the Fifth, there would be no way to entrust the affairs of state to Nine in the Second, who is so wise and capable; without the capable talent of Nine in the Second, there would be no way to bear the heavy responsibility entrusted by Six in the Fifth. Therefore, here, the exclusive entrusting of power is exactly what is meant by the toil of seeking virtuous talents and the ease that follows their appointment. There is no need to constantly use one's own ears, eyes, and mind, and by simply hanging one's robes and clasping one's hands, the world naturally becomes well governed. The "Small Image Commentary" says, "The auspiciousness of Childlike Innocence is due to obedience and yielding": occupying the highest position with a soft and yielding nature is "obedience"; being able to exclusively entrust the virtuous and treat them with a gentle attitude is "yielding," which is also humility and humility.

上九：擊蒙，不利為冦，利御冦。象曰：利用御冦，上下順也。

The line statement of Upper Nine says: Using force to strike against ignorance; employing military force to harass others is not advantageous, but employing military force to defend against an invading force is advantageous. The Small Image Commentary says: It is appropriate to use this to defend against foreign invaders, because this will make all people above and below pleased and convinced.

義曰：據初九是蒙之小者，故曰利用刑人。凡昧於理者皆謂之蒙：若為臣不盡臣之忠，為子不盡子之孝，為弟者當奉於兄而反為輕侮之事，為兄者所以友于弟而反為傷虐之行，為士者所以守義明先王法則以正流俗而反為偷薄之行，為農者所以力穡務本而反為怠惰之事，為工者所以作器用以利於人而反為雕巧之弊，為商者所以通濟有無而反為侈靡之異，是皆反於常理而蒙昧之小者，故用刑法以正之。

Hu Yuan explains: According to the statement of the first line (the original text says "initial nine"), it deals with minor ignorance, hence it says "use punishment to correct people." All those who are confused and unclear about principles are called "ignorance": a subject who does not show loyalty, a son who does not show filial piety, a younger brother who should serve his elder brother but instead mocks and insults him, an elder brother who should love his younger brother but instead harms and abuses him, a scholar who should uphold righteousness and explain the laws of the former kings to correct the prevailing customs but instead acts in a shallow and vulgar manner, a farmer who should work hard and focus on the fundamentals but instead is lazy and neglectful, a craftsman who should make tools convenient for others but instead indulges in excessive carving and trickery, a merchant who should facilitate trade and balance supply and demand but instead promotes extravagance and superficiality—these are all violations of common sense, belonging to the minor category, so punishment is used to correct them.

今上九乃是之大者，若諸侯群臣所以佐天子而反為叛逆之丑，若夷狄所以柔服於中國而反為叛亂之孽，罪深惡大，非五刑所能制，必在興師動眾以征伐之，故曰擊蒙也。不利為冦者，夫兵凶器也，戰危事也。若逞其凶器，肆其危事，以自冦於人，往必不利。故秦之始皇、漢之孝武、隋之煬帝，皆貪一時之慾，恃一己之威，窮兵黷武，長征逺伐，使天下之男死不得縁南畝，天下之女罷不得就蠶室，而勞於饋餉，流離四郊，以至老母吊其子，婦哭其夫，怨毒之氣徹於骨髓，愁痛之聲淪於腸胃，此皆為冦不利之明效也。

As for the topmost line, it deals with great confusion: for example, feudal princes and ministers who should assist the Son of Heaven yet instead commit rebellious acts, or the four barbarian tribes who should be obedient to the Central Kingdom yet instead incite rebellion. These are grave offenses that cannot be handled by the five punishments alone; military force must be used to suppress them, hence the phrase "overcoming confusion." The statement "it is not advantageous to become a marauder" means that weapons are dangerous and warfare is perilous. If one uses these weapons recklessly and engages in such dangerous actions, they will become like marauders invading others, which will certainly bring misfortune. Therefore, Qin Shi Huang, Han Wu Di, and Sui Yang Di all pursued their own desires, relied on their own power, and engaged in continuous warfare, leading to long-distance campaigns. As a result, men throughout the land died from exhaustion, leaving fields untended; women were worn out, neglecting their silk-rearing duties. Everyone suffered from the burden of transporting military provisions, wandering in the four corners of the country. Mothers wept over their sons, wives mourned their husbands, and resentment penetrated deep into their bones, while sorrowful cries filled their stomachs—these are clear examples of "it is not advantageous to become a marauder."

言利御冦者，言征伐之事，非務乎窮兵黷武，蓋在於御難備害而已。若三苗之民反道敗徳而舜征之，葛伯有先祖之奉而不祀、有千乘之富而奪人之饋餉，湯始征之，昆夷玁狁為華夏之難而文王討之，三監叛周而周公誅之，四夷交侵，宣王伐之，此皆利於御冦之明效也。象曰利用御冦，上下順也者，言諸侯之叛逆、四夷之不賓服，人神之所共怒也，故聖人選兵簡將以擊之，則上下之心無不承順也。《中庸》曰：喜怒哀樂發而皆中節謂之和。若此可謂怒中其節也，上下安得不順承之哉。

The saying "favorable for repelling invaders" refers to the fact that military campaigns are not pursued for aggressive warfare, but rather for defending against calamities and preventing harm. For example, the Sanmiao people deviated from the right path and corrupted virtue, so Shun launched military action against them. Ge Bo had the duty of worshipping ancestors but neglected it, possessing great wealth yet seizing food offered by others, so Tang began his campaign. The Kunyi and Manyun became a threat to the Huaxia people, so King Wen of Zhou launched an attack. Guan Shu, Cai Shu, and Huo Shu, the three regents, rebelled against the Zhou court, so Duke Zhou punished them. When the four barbarian tribes repeatedly invaded, King Xuan of Zhou took military action—these are clear examples of "favorable for repelling invaders." The "Small Image Commentary" says, "favorable for repelling invaders, the ruler and subjects are in harmony," meaning when feudal lords rebel and the four barbarians refuse to submit, it is a matter that both people and spirits resent. Therefore, sages select soldiers and appoint generals to attack them, and the hearts of people above and below are all in harmony. The "Book of Rites · Doctrine of the Mean" says: when joy, anger, sorrow, and joy are expressed in accordance with propriety, it is called "harmony." In such military actions, anger is expressed in accordance with propriety, so how could the hearts of people above and below not be in harmony and support?

需，有孚，光亨，貞吉，利渉大川。

The Hexagram Statement of 《Need》 says: Holding sincere trust in one's heart, with virtue shining brightly and smoothly, by maintaining the right path one can attain吉祥, it is advantageous to undertake great enterprises that involve crossing great rivers and facing dangers. "Fu" refers to sincere trust that comes from the heart, unadorned and genuine; "Guang Heng" means that virtue shines brightly and thus is everywhere smooth and unimpeded; "Zhen" refers to holding fast to the correct path; "Li Xue Da Chuan" is a common metaphor in 《The Zhou Changes》, meaning that one has sufficient strength to face dangers and accomplish great things.

義曰：需，訓為須，須待也。需所以次於者，按《序卦》云：「蒙者，物之稚也。物稚不可不養，故受之以需。需者，飲食之道也。」夫需又為濡潤之義。物在蒙稚，必得雲雨以濡潤之；人在蒙稚，必得飲食以濡潤之，以養成其體也。謂之待者，蓋卦之二體，乾在下必務上進，既欲其進而又險在於上，於是見險而止。猶君子以險難在前，故待時而動，不妄求進，是須待之義也。

Hu Yuan explains: "Xu" should be interpreted as "xu", meaning waiting. The "Xu" hexagram comes immediately after the "Meng" hexagram, as clearly explained in the "Xu Gua Zhuan": "Meng refers to the stage when all things are young and immature; since all things are young and immature, they cannot help but be nurtured, so the hexagram following Meng is Xu. Xu refers precisely to the way of nourishing through food and drink." The character "Xu" also has the meaning of moistening: young plants must receive the nourishment of clouds and rain to grow; similarly, when people are in a state of ignorance and weakness, they must receive nourishment through food to grow into healthy adults. As for interpreting "Xu" as waiting, this refers to the "gu de" of the two trigrams composing the hexagram. "Gu de" refers to the nature of each of the eight trigrams, such as Qian representing strength, Kun representing compliance, Kan representing danger, and Xun representing entering. The lower trigram is Qian, which has the nature of strength and is naturally inclined to move upward; however, it wishes to advance, but the upper trigram Kan, representing danger, is blocking the way. Thus, upon seeing danger, it stops. This is like a gentleman who knows that difficulties lie ahead, so he waits for the right time to act, and does not act rashly in pursuit of progress. This is the meaning of "waiting."

有孚光亨者，此指九五而言也。故卦辭或統論一卦以明其體，或因一爻以明其徳。此需是九五當其義，故指而言之，以明其徳。孚者，由中之信也；光，明也；亨，通也。夫九五以陽明之徳，處至尊之位，有由中之信以待於物，物亦以由中之信接於己，上下交相以至誠之道浹洽於天下，其徳乃光明而亨通也，故曰有孚光亨也。

"The phrase 'There is sincerity, and there is prosperity' refers specifically to the fifth line of the hexagram. The statements of the hexagrams in The Zhou Changes sometimes discuss the nature of the entire hexagram, and sometimes focus on a single line to illustrate the virtue of the hexagram. The hexagram of 'Need' is most in line with the meaning of the fifth line, so the hexagram statement directly refers to it, using it to demonstrate the virtue of the hexagram. 'Sincerity' refers to genuine integrity from the heart, 'light' refers to brightness, and 'prosperity' refers to smoothness. The fifth line, which is a strong and wise yang line, occupies the most exalted position of a ruler. It treats all things in the world with sincere integrity from the heart, and all things respond to him with sincere integrity. The mutual sincerity between above and below permeates and harmonizes the entire world, so his virtue becomes bright and smooth. Therefore, the hexagram statement says 'There is sincerity, and there is prosperity.'"

貞吉者，言九五以陽居陽，得正者也。夫既有由中之信接於物，必須濟之以正，乃獲其吉也。若信而非正，則入於邪僻，故先聖云「信近於義」，又曰「子帥以正，孰敢不正」，故曰貞吉。然則此非止於九五人君之道獨當然，若凡在位者能以正信之道接於下，則下亦信之而從正也。若父子之間以正信相接，則不陷於不善；朋友之間以正信相接，則不陷於不義。是凡為人者有由中之信，皆當正而行之，乃得吉也。然既以正信接於人，而人亦以正信歸於已，以此而濟大難，何不利之有，故曰利渉大川。

The two characters "贞吉" mean that the Nine in the Fifth (九五) has a Yang line in a Yang position, thus achieving "correctness" or "propriety." The term "yao position" refers to the position of the six lines from the bottom up; positions one, three, and five are Yang positions, while positions two, four, and six are Yin positions. When a Yang line is in a Yang position, it is called "getting the correct position." Since a person has already used sincere trust to deal with others, they must also use the right path to fulfill this trust in order to achieve good fortune. If there is only trust without adherence to the right path, one may fall into wrong ways. Therefore, Confucius said "trust should be close to righteousness," and also said "if you yourself lead the right path, who would dare not follow it?" Hence, the Hexagram Statement says "贞吉." This principle is not only applicable to the ruler represented by the Nine in the Fifth: anyone in a position of authority who treats subordinates with both correctness and trust will be trusted by them and they will follow the right path. Between father and son, if they treat each other with correct trust, they will not fall into wrongdoing; between friends, if they treat each other with correct trust, they will not fall into injustice. Clearly, for anyone, having sincere trust in one's heart, one should follow the right path to act, thus achieving good fortune. Since one treats others with correct trust, others will also trust and follow, and with such people's hearts, one can cross great difficulties, so what could be unfavorable? Therefore, the Hexagram Statement says "favorable to crossing a great river."

彖曰：需，須也，險在前也。剛健而不陷，其義不困窮矣。需有孚光亨貞吉，位乎天位，以正中也。利渉大川，往有功也。

The Commentary on the Judgment explains: "Need" means waiting, because a danger lies ahead. The lower trigram is strong and firm, yet ultimately does not fall into the danger, so in principle it does not reach a state of extreme difficulty. The hexagram of Need speaks of holding sincerity in heart, being bright and unimpeded, and maintaining correctness to gain good fortune, because the Nine in the Fifth occupies the "heavenly position" (symbolizing the supreme position of the sovereign), and is both central and upright. The phrase "favorable for crossing a great river" means that proceeding in this way will surely lead to establishing achievements.

義曰：需者，濡潤飲食之謂也，亦謂須待之義也。險在前也者，此以二體明之：坎在上為險，乾在下務於上進，而坎險在上，是以待時而動，不躁求妄進，故曰需須也險在前也。剛健而不陷其義不困窮矣者，此言雖險阻在前，而下之三陽皆剛明至健之人，必有欲進之心也。然而既剛且健，其進又不躁不妄，固不陷溺於險難之中，而其義不至困窮矣。

Hu Yuan explained: "Xu" refers both to the way of nourishing and sustenance, and also to the meaning of waiting for the right opportunity. The Commentary on the Judgment says "danger is ahead," which is explained through the upper and lower trigrams: the trigram Kan above represents danger, while the trigram Qian below indicates a single-minded desire to advance. However, the danger of Kan is precisely above, so action can only be taken after waiting for the right time, without being impetuous or rash. Therefore, the Commentary on the Judgment says "Xu means to wait, for danger is ahead." As for "the strong and vigorous yet not falling into peril, its meaning is not to be in a state of hardship or destitution," it means that although danger is present, the three yang lines in the lower trigram are all strong and enlightened individuals, who certainly have the aspiration to advance. However, being both strong and vigorous, they do not act hastily or recklessly when advancing, so they will not fall into peril, and thus in terms of meaning, they will not be in a state of hardship or destitution.

需有孚光亨貞吉位乎天位以正中也者，此言九五之位，有剛明之徳，居至尊之極，以陽居陽是正也，又在上卦之中是中也。既內有由中之信，而外得其正，故得光明而亨通，是處至尊之位而以中正者也。利渉大川往有功也者，言有光亨之徳，知其可進之時，然後施己之道，又本懐乾健之性，以斯而往必有成功，故曰往有功也。

The Commentary on the Judgment says, "Need has faith, bright and prosperous, faithful and auspicious, because it is situated in the position of Heaven, which is correct and central." This refers to the fifth line, which possesses the virtue of strength and wisdom, occupying the highest sovereign position. The line is a yang line in a yang position, which is "correct," and it is located in the middle of the third line of the upper trigram, which is "central." "Correct and central" is an important standard in the Zhou Changes for judging the quality of a line's position, meaning neither biased nor improper. The fifth line has sincere faith within and upholds the right path externally, thus achieving brightness and success. This is precisely the situation of someone in the highest position who is both correct and central. As for "favorable for crossing great rivers, going forward and achieving success," it means that he has the virtue of brightness and success, and can discern the right time to advance, then implement his plan. Moreover, he inherently possesses the vigorous nature of the Qian trigram, so when he proceeds, he will surely achieve success. Therefore, the Commentary on the Judgment says, "going forward and achieving success."

象曰：雲上於天，需。君子以飲食宴樂。

The Image Commentary explains: Clouds rise into the sky but have not yet transformed into rain, which is the image of the hexagram Need. The superior person observes this image and thus cultivates the body through proper diet, calms the mind with ease and contentment, and waits calmly for the right opportunity.

義曰：坎為水為雲，乾為天，今坎在乾上，是雲上於天也。且云者，畜雨之具也，今上於天，是必反降雨澤於下也。君子觀此需待之象，以飲食養其身，以宴樂寧其神，居易以俟命，待時而後動也。

Hu Yuan explains: The trigram Kan represents water and also clouds; the trigram Qian represents heaven. Now, Kan is above Qian, which is the image of clouds rising to the sky. Clouds are the gathering of rainwater. Since they have already risen to the sky, they will certainly return to pour down rain and nourish the earth below. The gentleman observes this trigram of "waiting" and uses food and drink to cultivate his body, uses ease and joy to calm his spirit, and remains in a peaceful state waiting for heaven's mandate, taking action only when the time is right.

註疏之說，以飲食宴樂謂童蒙既發，盛徳光亨，無所為而但飲食宴樂而已。觀此則是教天下以逸豫為心也，非聖人之，今則不取。飲食者，所以養身也；宴樂者，所以寧神也，是亦樂天知命、居易俟時耳。故君子之於飲食，非謂肥甘其口腹也。孟子曰：「飲食之人，無有失也，則口腹豈適為尺寸之膚哉。」君子之於宴樂，非謂苟安其身也，所以保其躬，治其心，明其性，是君子樂天知命，待天時之至也。

Old interpretations of the phrase "diet and revelry" claimed that the young and inexperienced had already been enlightened, and great virtue was bright and unobstructed, so there was nothing to do but indulge in eating and drinking. According to this view, it would be equivalent to teaching the people to regard ease and pleasure as their main concern, which is clearly not in line with the original intention of the sage (there may be a missing character after "non-sage"). Therefore, we do not adopt this interpretation. Diet is used to nourish the body, and revelry is used to calm the mind. Both belong to the category of contentment with heaven's way and dwelling in a peaceful and easy place to wait for the right opportunity. Thus, the gentleman's attitude towards diet is not to satisfy his appetite with rich and sweet food. The "Mencius" says: "Those who are overly concerned with eating and drinking are looked down upon by people, because they lose the nourishment of their mind for the sake of their stomachs; if one does not lose the great principle, then why should the stomach be concerned only with a single inch of flesh?" Similarly, the gentleman's attitude towards revelry is not to seek mere physical comfort, but to maintain the body, regulate the mind, and clarify the nature. This is precisely the way of the gentleman to be content with heaven's way and quietly wait for the right time to come.

孟子曰：「仁義忠信，樂善不倦，此天爵也；公卿大夫，此人爵也。古之人修其天爵，而人爵從之。」今夫君子之待時也，若農夫之趨於田也。農者非不耕而可待其食也，非務休逸而可待四時之有成也，必力勤於稼穡，志專於耕耨，然後春生之，夏長之，秋成冬蔵之。如不耕耨，不播種，則四時何有成哉。君子之待時，必須修其仁義忠信之徳，然後可享其位，伸其道也，故曰君子以飲食宴樂。

The Mengzi · Gaozi Shang says: "Ren, yi, zhong, xin, loving good deeds and not tiring, these are the ranks bestowed by Heaven; Gong, Qing, Da Fu, these are the ranks bestowed by the human world. In ancient times, people cultivated the ranks bestowed by Heaven, and the ranks of the human world naturally followed. A gentleman waits for the right time, just as a farmer rushes to the fields. A farmer does not wait idly for a harvest without working, nor does he expect the seasons to mature by merely seeking comfort; he must surely exert himself in farming and cultivate with focused mind. Then in spring he brings forth growth, in summer he promotes its development, in autumn he brings about its maturity, and in winter he stores it away. If there is no farming or sowing, where would the harvest come from in the four seasons? A gentleman waiting for the right time must first cultivate his virtue of ren, yi, zhong, and xin, then he can enjoy his position and carry out his way. Therefore, the Image Commentary says, 'The gentleman uses food, drink, feasting, and joy.'"

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。

The Line Statement of Chou Jiuzhou says: Waiting in the remote outskirts away from the water, it is appropriate to maintain a constant and steadfast virtue, thus there will be no error. The Image Commentary explains: Waiting in the outskirts signifies not daring to provoke danger by advancing forcefully; it is appropriate to maintain the constant virtue, thus there is no error, meaning he has not lost the ordinary path.

義曰：郊者，曠逺之地也。按此卦坎在上為險，乾在下為健。夫有剛健之徳，必欲上進。今初九雖是剛健之質，然而險難在前，故見險而止，待時而動，厄窮而不憫，樂天知命，不務速進，但需待其時逺難而已。然所以於郊者，郊最逺於水，待之於此，最逺難者也，故曰需于郊也。利用恆無咎者，言居無位之地，又處險難之下，本有咎也。然初九若能守其恆心，不為困窮而易其節，不以貧賤而渝其志，相時之可否，可進則進，故得免其咎也。

Hu Yuan explained: "Jiao" refers to an open and distant place. This hexagram has Kan above, representing danger and peril, and Qian below, representing strength and vigor. Those who possess the virtue of strength and vigor will certainly desire to advance upward. Now, although initial nine has the nature of strength and vigor, danger is ahead, so when he sees danger, he stops, waiting until the right time to act. Inpredicament, he does not grieve or resent, but remains content and accepts his fate, not rushing forward, but waiting for the right opportunity and avoiding danger. The reason it is said "waiting at the outskirts" is because the outskirts are farthest from water, and waiting there means being farthest from danger, hence "waiting at the outskirts." As for "using constancy is beneficial, without blame," it means that initial nine is at the very bottom without a position, and below danger, which would normally lead to blame. However, if he can maintain a constant and unchanging mind, not changing his conduct even in hardship, not wavering his aspirations even in poverty and low status, and carefully assessing the situation to act when appropriate, he can thus avoid blame.

象曰需于郊不犯難行也者，言此初九能見險待時於逺郊之地，是不犯冐險難而行也。利用恆無咎未失常也者，言俟時而動，不犯難行者，乃有常之君子也。故《中庸》曰：「君子居易以俟命，小人行險以徼倖。」言君子雖居貧賤，而但守平易之心，不妄動，不躁進，俟時而已；小人則務險詖其行，以徼恩幸。今初九能守常不變，是君子所為也。

The Image Commentary says, "Waiting at the outskirts, not violating difficulties and proceeding," meaning that the Nine at the Beginning can perceive dangers and wait for the right opportunity in the distant outskirts, thus not rashly confronting difficulties. The Image Commentary also says, "Using perseverance brings no blame, for he has not lost the constant way," meaning that those who act only when the time is right and do not冒险ly force their way are truly upholding the constant path of the gentleman. Therefore, the Doctrine of the Mean says, "The gentleman remains in a peaceful and easy state to wait for heaven's mandate, while the petty person rushes into danger in a desperate attempt to gain favor." This means that the gentleman, even when in poverty and lowliness, maintains a peaceful and easy mind, does not act recklessly, and waits patiently for the right moment; whereas the petty person focuses on dangerous and improper actions to seek favor by chance. Now, the Nine at the Beginning can hold fast to the constant way without change, which is precisely the conduct of the gentleman.

九二：需于沙，小有言，終吉。象曰：需于沙，衍在中也。雖小有言，以吉終也。

The Line Statement of Nine in the Second says: Waiting on sandy ground near the water, there will be some criticism, but ultimately it brings good fortune. The Image Commentary explains: Waiting on sandy ground is because he has a broad and easy heart; although there is some criticism, the outcome is still auspicious.

義曰：沙者，近於水，亦平易之地焉。按六四為險難之初，三最近之，初最逺之，而二居逺近之間，以陽居中，內有剛明之徳，而處得其中，但守平易之心，需于沙而已。小有言終吉者，言九二將近於難者也。夫險難者，小人陰險之行也。已以君子之道守其中正，不與小人苟合，則小人興構之言以謗於已。然九二動以剛徳，行以中道，不顧流俗之毀訾，雖有小人讒構之言，終不能為害於己，故曰需于沙小有言終吉也。

Hu Yuan explains: sandy land is near water and also a flat and gentle place. According to this hexagram, the line six four marks the beginning of difficulty. The line nine three is closest to it, while the line nine one is farthest away, and the line nine two is in the middle between them. The line nine two is a yang line in the middle of the lower trigram, possessing inner strength and clarity, and its position is proper. Therefore, it merely waits patiently on the sandy land with a peaceful and easy heart. The phrase "small words spoken, ultimately auspicious" means that the line nine two is gradually approaching the difficulty. The difficulty refers to the treacherous actions of the petty person. The line nine two maintains the virtue of the gentleman, upholding the principle of correctness and refusing to compromise with the petty person. The petty person then fabricates words to slander him. However, the line nine two acts based on the virtue of firmness and righteousness, follows the middle path in his actions, and does not pay attention to the slander of the vulgar. Even if there are false accusations from petty people, they cannot harm him. Therefore, the line statement says "wait on the sandy land, small words spoken, ultimately auspicious."

象曰需于沙衍在中也雖小有言以吉終也者，衍，寛衍也。言九二所以需待於沙者，以中有寛衍之徳而居中也。夫小人之言也，如犬之狺狺焉，吠其聲者有之，吠其形者有之，安能為君子之害。故九二雖有小人之言將害於已，然而終不能害之，自獲其吉也。

The Image Commentary says, "Waiting on the sand, there is expansiveness in the center; although there is a slight remark, it ends in good fortune." Here, "衍" means spacious and easygoing. This indicates that Nine in the Second can be at ease waiting on the sand because he possesses a spacious and easygoing disposition and is in the central position. The remarks of small people are like a dog barking incessantly; some bark at the sound, others at the shadow, but they cannot really harm a gentleman. Therefore, although Nine in the Second is slandered by small people, those words cannot truly harm him, and he naturally attains good fortune.

九三：需于泥，致冦至。象曰：需于泥，災在外也。自我致冦，敬慎不敗也。

The third line statement says: Waiting on muddy ground by the water, leading to the arrival of strong enemies. The Image Commentary explains: Waiting on muddy ground, misfortune is in the outer trigram and has not yet come upon oneself; strong enemies are brought about by oneself. As long as one is respectful and cautious, failure will not be incurred.

義曰：上卦坎為險，又為水。六四在陰險之初，而三最近之。夫泥之為物，最近於水者也，此九三去難最廹，故曰需于泥也。致冦至者，六四居險難之初，小人之行者也，以小人之心毀壊正道，荼毒良民，讒謗君子者也，則君子之人必在敬而逺之。然九三以陽剛君子之徳，而反不敬逺小人，則己之道何以著於天下。又以至健之質，務欲上進，而最廹於小人，故致小人之為冦也。然九三以陽居陽，雖不及中，且履正者也，以至正之道，又內謹其心，外慎其事，則為冦之小人終不能陷於己。

Hu Yuan explains: The upper trigram Kan represents both danger and water. The line six in the fourth is at the beginning of danger and is closest to nine in the third. Mud is the thing most closely related to water, so it shows that nine in the third is closest to danger. Therefore, the line statement says, "Wait in the mud." The phrase "inviting the enemy to come" is because six in the fourth is at the beginning of danger and is a line that acts like a petty person: harboring petty intentions, corrupting the right path, poisoning the good people, and spreading slander against the virtuous. For such a person, the gentleman must respectfully keep him at a distance. However, nine in the third possesses the virtue of a yang gentleman, yet refuses to respectfully distance himself from petty people. Then how can his right path be clearly established in the world? Moreover, he is extremely strong and vigorous, determined to advance, and is in the position closest to petty people, so he invites the petty people's attack. However, nine in the third is a yang line in a yang position, though not in the center, it is on the correct position. He acts with the most upright attitude, being cautious within and careful in his actions. Therefore, the petty people who come to attack him ultimately cannot harm him.

象曰需于泥災在外也者，易中凡上卦為外，下卦為內。今九三雖進而至此，然尚未入於難，但廹近六四，是來害己者在外也。自我致冦敬慎不敗也者，言冦之慾來，皆由己之慾進而自廹之也。然君子所行必中道，所為必中節，使無毫髮之差，則小人不能窺伺而起害也。今既至此，則固宜恭敬謹慎其所為，則小人終亦不能克勝也，故曰敬慎不敗也。

The Image Commentary says, "Waiting in the mud, disaster is outside." In The Zhou Changes, the upper trigram is called "outer" and the lower trigram is called "inner." Now, although Nine in the Third has advanced to this position, it has not yet truly entered the perilous situation; it is merely pressing closely against Six in the Fourth. This shows that the force that is coming to harm it is still outside the trigram. The Image Commentary says, "I have invited the enemy, therefore carefulness prevents defeat." This means that the strong enemy comes because one is eager to advance and actively approaching, thus inviting trouble. However, the behavior of the gentleman is always in accordance with the middle path, and his actions are always in accordance with proper limits, achieving perfection in every detail, so that the petty person has no opportunity to act. Now that one has reached this point, one should even more diligently be respectful and cautious in one's actions, so that the petty person will ultimately be unable to succeed. Therefore, the Image Commentary says, "Carefulness prevents defeat."

六四：需于血，出自穴。象曰：需于血，順以聽也。

The Line Statement of the Fourth Line says: Waiting in a situation of injury and bloodshed, eventually emerging from a cave. The Image Commentary explains: Waiting in a situation of injury and bloodshed refers to the fact that the Fourth Line can only be flexible and obedient to the three Yang lines below.

義曰：血者，傷之謂；穴者，所居之地也。夫乾之為體，本在於上，今卦反在於下，三陽皆欲上進，復其本位。六四以小人陰險之質，居險之初，而窒塞其中。然下之三陽以至健之徳，俟時而動，至此皆引類而進。六四雖始欲拒其進，妨其路，然覩眾賢之來，其勢度己之力必不能退，故退而避之，則始獲安居。如或止而不使之進，是必致眾賢之所害，自待其傷，故曰需于血也。出自穴者，言若能度己之力不能御，則退其所居，而不敢妨眾賢之進，如此則庶可以免害也。象曰順以聽也者，夫小人不能與君子敵，今三陽上進，已必柔順以聽從其所命也。

Hu Yuan explains: "Blood" refers to injury, and "cave" refers to the place of residence. The trigram Qian, which originally should be at the top, is now placed below in the hexagram Xu. Therefore, the three yang lines all desire to move upward to restore their original position. The line six in the fourth, possessing the nature of a petty person, is located at the beginning of a dangerous situation, blocking the path in the middle. However, the three yang lines, relying on their extremely strong virtue, wait until the time is ripe and then all move together, attracting their kind to advance together. At first, the line six in the fourth wanted to refuse them and block their way, but seeing the great momentum of many virtuous people coming together, he assessed his own strength and realized he could not stop them, so he yielded and withdrew, thus finding a place of safety. If he had insisted on blocking them, he would certainly have faced the attack of many virtuous people, and thus would have suffered injury. Therefore, the line statement says "need for blood." The phrase "emerge from the cave" means that if he could assess his own inability to resist, he should withdraw from his original position, not obstruct the advancement of the virtuous, thereby perhaps avoiding harm. The Image Commentary says "yielding and listening," meaning that a petty person is inherently unable to contend with a gentleman, and now the three yang lines move upward, so the line six in the fourth can only yield and obey their command.

九五：需于酒食，貞吉。象曰：酒食貞吉，以中正也。

The Line Statement of the Fifth Line says: By offering wine and food to virtuous talents and waiting calmly, maintaining uprightness will lead to good fortune. The Image Commentary explains: Preparing wine and food while maintaining uprightness leads to good fortune because the Nine in the Fifth is both central and upright.

義曰：註疏之解，謂需之所須，須於天位，何所復需，需于酒食，以宴樂而已。若此，則是教人以體逸為心耳，無足為法。夫自古聖帝賢王，雖當平治，未敢忘於喪亂危亡，及匹夫匹婦之失所者，夕思晝行，以濟於天下，安敢自懐於安逸哉。

Hu Yuan explains: previous annotations and commentaries explain this line, saying that the Waiting卦 is waiting for nothing other than the position of the Son of Heaven. Now that one has already occupied the heavenly position, there is nothing more to wait for, so one may just prepare wine and food, hold banquets, and enjoy oneself. According to this interpretation, it teaches people to regard physical ease as the mind's state, which is not worth emulating. Since ancient times, wise kings and virtuous rulers, even when in times of peace, have never forgotten the possibility of calamity, disorder, and ruin; they have never forgotten that common people are still suffering and displaced. They think about these matters at night and act upon them by day, always striving to relieve the suffering of the world. How could they dare to indulge themselves in ease?

蓋九五以中正之徳，居至尊之位，而息於險難，又以由中之信待於物，則天下之賢者樂從之。賢者既樂從之，則必飬之，故需于酒食，所以待賢也，亦所以養身也。賢人既養，則天下之賢皆引類而歸之；身既安，則可以暢仁義之道於天下，故曰需于酒食。既以酒食待天下之賢，得其正則吉也，故曰貞吉。象曰以中正也者，言九五居卦之中是以中也，以陽居陽是以正也，既有中正之徳，於是用酒食以待賢，所以獲吉者也。

The nine-five line is situated in the supreme position, possessing the virtue of being both upright and just, having already escaped from danger and achieved stability. It also sincerely treats the people with integrity, so the virtuous are willing to come to him. Since the virtuous are willing to come, they must be provided for, hence the statement 'needing wine and food'—this is both to entertain the virtuous talents and to nourish oneself. When the virtuous are provided for, the virtuous talents of the world will gather together. With oneself stabilized, one can promote the way of benevolence and righteousness throughout the world. Therefore, the line statement says 'needing wine and food.' Since one is entertaining the virtuous talents of the world and doing so in accordance with the correct path, it is naturally auspicious, hence 'upright auspiciousness.' The Image Commentary says 'because of being upright and just,' meaning that the nine-five is in the middle of the upper trigram's third line, which is called 'upright'; and being a yang line in a yang position is called 'just.' Having both upright and just virtue, it uses wine and food to entertain the virtuous, which is the reason it attains auspiciousness.

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。

The line statement of the sixth line at the top says: Retreat into a cave and settle down, with three uninvited guests arriving, and with respect and ceremony they are received, thus ultimately achieving good fortune. The image commentary explains: When uninvited guests arrive, they are received with respect and ceremony, thus ultimately achieving good fortune; although the sixth line is in an inappropriate position, it does not result in great misfortune.

義曰：上六居一卦之極，以陰柔之質，乃復入于穴以獲其安。何則？蓋六四退避，不敢妨群賢之路；九五又能用酒食以待之，賢者既以仕進，不見害於己，故得入其穴以安其居也。有不速之客三人來敬之終吉者，速，召也。言四五既使群賢並進，而上六又執柔而得安居，故下之三陽君子皆不期而自應，不召而自來。然既以一陰而當三陽之應，則是為其主也，上六固當執柔順恭敬，盡其禮而接納之，如此則終得其吉也。

Hu Yuan explains: The sixth line at the top is located at the very top of the entire hexagram. With its nature of yin and softness, it retreats into a cave to find peace. Why is this so? Because the fourth line has already yielded and made way, not daring to block the path of the virtuous ones; the fifth line is also able to prepare wine and food to entertain them. Since the virtuous ones are able to take office and be employed, they will not come to harm the sixth line, so it can retreat into the cave and live in peace. The phrase "three uninvited guests come, and with respect they will end in good fortune" refers to "speed" meaning to summon. This means that the fourth line and the fifth line have already allowed the virtuous ones to be employed together, and the sixth line is able to maintain its softness and peace in its position. Therefore, the three yang lines in the lower trigram, these gentlemen, all come to respond without being summoned. Since a single yin line is receiving the response of three yang lines, the sixth line becomes their host. Therefore, it should maintain a soft and respectful attitude, and fulfill the etiquette to receive them, thus ultimately attaining good fortune.

象曰雖不當位未大失也者，言上六既當無位之地，而能恭敬以接納三陽之君子，是能來天下之賢者也。位雖不當而有所過失，然亦不至於大也。何哉？夫納賢好善，優於天下，天下之至美者也，有此至美，雖有過失，又何大哉。

The Image Commentary says, "Although it is not in the proper position, it has not caused great loss." This means that the sixth line at the top is in a position without an official post, yet it respectfully receives three yang lines like gentlemen, which demonstrates its ability to attract virtuous talents. Although its position is inappropriate and thus inevitably leads to some mistakes, these mistakes are not major. Why? Because it welcomes talented people and cherishes goodness, and its broad-mindedness can accommodate the whole world. This is the most excellent quality in the world. With such an excellent quality, even if there are some mistakes, how could they be great?

訟：有孚窒惕，中吉，終凶。利見大人，不利渉大川。

The Hexagram Statement of the卦讼 says: Though one is genuinely sincere, one is obstructed and suppressed, thus remaining cautious and alert. If the dispute is halted halfway, it will bring good fortune. However, if one persists in the dispute to the end, the outcome will be dangerous. It is appropriate to see a person of great talent and virtue to judge right and wrong. It is not appropriate to take on difficult tasks such as crossing a great river冒险.

義曰：按《序卦》云：「需者，飲食之道也。飲食必有訟，故受之以訟。」然謂之訟者，上下不和，物情違戾，所以致也。有孚窒惕中吉者，蓋孚者，由中之信。人所以興訟，必有由中之信實於己，而為他人之所窒塞，不得已而興訟，蓋己直而彼曲，己是而彼非。其間情偽利害雖存，則必具兩造以聽斷於在位之人。然雖已有信實而為人之窒塞，亦須恐懼兢慎而不敢自安，則庶幾免於凶禍；又中道而止，則可以獲吉也。

Hu Yuan explains: According to the "Xu Gua Zhuan," "Need" discusses the way of food and drink. Once there is the advantage of food and drink, disputes will inevitably arise, hence the "Gong" hexagram follows the "Xu" hexagram. The term "Gong" refers to the fact that when upper and lower are not in harmony, and human feelings are in conflict and contradiction, disputes arise. The phrase "There is sincerity, obstruction, and alarm, but the middle is auspicious" means that "sincerity" refers to inner honesty. People resort to litigation because they genuinely have reason and truth, but are blocked and suppressed by others, and thus are forced to take legal action. After all, they are right and the other party is wrong. Since truth and falsehood, as well as gains and losses, are intertwined, both plaintiff and defendant must be present, and the matter must be judged by the official in authority. However, even if one is indeed sincere and blocked by others, one must still remain fearful and cautious, not feeling secure, in order to avoid misfortune. Moreover, if one knows when to stop in the middle of the dispute, one can achieve auspiciousness.

終凶者，言能兢懼中道而已則可也。若於訟之時，必欲終成而不已，則聽訟之人必加之以鞭樸之刑，重之以流竄之罪，如此則是凶之道也。利見大人者，夫爭訟之所由興，皆由情意之相違戾，上下之不和同。鬬訟一生，奸偽萬狀，然刑獄之情至幽至隠，必得大才大徳之人以明斷其事，則情偽利害、是非曲直，可曉然而決矣。何則？蓋大人者，才識明達，智慮通曉，雖幽隠纎芥皆能察辨之，故訟者往求而決之冝矣。不利渉大川者，大川謂大險大難也。凡歴險渉難，必須物情相協，志氣和同，則可得而濟也。今訟之時，是其物情違忤而不相得，欲濟渉險難必不可得。何則？以剛健在上，坎險在下，用剛健而渉坎險，則愈入於深淵，何利之有。

The phrase "终凶" means that as long as one is cautious and knows when to stop, it is sufficient. If, during a dispute, one insists on fighting until the end and refuses to give up, the person who hears the case will certainly impose punishments such as lashes or caning. In severe cases, one may even be sentenced to exile to a distant land. This is the path of misfortune. As for "利见大人," disputes arise because human desires and intentions are conflicting and fail to harmonize between superiors and inferiors. Once conflict and litigation occur, deceit and falsehoods become rampant. Legal cases often involve subtle and deep matters, which can only be clearly judged by a person of great virtue and wisdom. Why? Because such a "great person" possesses clear insight and thorough thinking, capable of discerning even the smallest details. Therefore, it is appropriate for those involved in litigation to seek his judgment. As for "不利涉大川," "great rivers" refer to major obstacles and difficulties. To overcome such challenges, people must be in harmony and have unified wills. However, during a dispute, people's feelings are contradictory and incompatible, making it impossible to cross such difficulties. Why? Because the upper trigram is Qian (Heaven), symbolizing strength and vigor, while the lower trigram is Kan (Water), representing danger and peril. Using strength to confront danger will only lead to deeper entanglement and falling into a pit, resulting in no benefit at all.

彖曰：訟，上剛下險，險而健，訟。訟有孚窒惕中吉，剛來而得中也。終凶，訟不可成也。利見大人，尚中正也。不利渉大川，入于淵也。

The Commentary on the Judgment explains that the Hexagram of Strife has a strong upper trigram and a dangerous lower trigram. Inside it is treacherous and deceitful, while outside it is strong and vigorous, thus forming strife. The Hexagram Statement says, "With sincerity, being restrained and cautious, the middle is auspicious," because a strong line is in the lower trigram and occupies the central position. It says, "Ultimately it is inauspicious," because strife should not be pursued to the end or to reach a conclusion. It says, "It is advantageous to see a great person," because what is esteemed is the virtue of uprightness and correctness. It says, "It is not advantageous to cross a great river," because doing so would only lead to falling into a deep abyss.

義曰：大凡在上者剛，在下者柔，則不至於不和；在上者巽，在下者險，亦不至於為訟。今在上者既剛，為下者又險，其訟必興，故曰訟上剛下險，險而健，訟。訟有孚窒惕中吉剛來而得中也者，此言九二之爻也。以訟之所由興，由已有信實而為人之所窒塞，又兢懼怵惕，得中而止，不敢終竟其事而獲其吉，是惟九二以剛明之徳而處得其中，則能然也。

Hu Yuan explains: Generally, if those in superior positions are strong and those in inferior positions are gentle, they will not be at odds; if those in superior positions are humble and those in inferior positions are deceitful, they will not necessarily end up in litigation. Now, since those in superior positions are strong and those in inferior positions are treacherous, disputes will certainly arise. Therefore, the Commentary on the Judgment says, "Strife: superior strength and inferior danger, dangerous yet strong, hence strife." The Commentary on the Judgment also says, "Strife with sincerity blocked, vigilance in the middle, auspiciousness, because the strong line comes and occupies the center." This refers to the second line. The emergence of strife is due to one's genuine sincerity and truth being blocked by others; yet the second line is able to remain cautious and alert, stopping the dispute midway, not daring to push the matter to its extreme, thus achieving auspiciousness. This is something only the second line, which possesses the virtue of strong clarity and occupies the central position of the lower trigram, can achieve.

終凶訟不可成也者，為訟之道，雖有理而見窒於人，然亦不可乆於其事，若必欲成其事而終竟於訟，則凶禍必及之也。利見大人尚中正也者，言九五之爻，以剛明居中，又處得其正，獄訟之事皆可決之，是善聽訟之主，蓋所尚者中正而已。不利渉大川入于淵也者，大川謂大險大難也。若以訟道入於大險大難，則訟愈深也，故曰入於淵，淵即川之又深者也。

The Commentary on the Judgment says, "Ultimately, it is ominous; litigation cannot be successful." This refers to the matter of litigation; even if one is right and is obstructed by others, one cannot persist indefinitely. If one insists on making things happen and taking litigation to the end, calamity and misfortune will surely come. The Commentary on the Judgment also says, "It is advantageous to see a great man; this is because of the emphasis on uprightness and correctness." This refers to the fifth line, which is a strong and enlightened line occupying the central position of the upper trigram and also being in a yang position, thus being correct. This line can adjudicate matters of litigation, making it a sovereign skilled in resolving disputes. Therefore, this hexagram emphasizes merely the concept of "uprightness and correctness." The Commentary on the Judgment also says, "It is not advantageous to cross a great river; this is because one is entering a deep abyss." The "great river" refers to great difficulties and obstacles. If one enters such great difficulties with a contentious heart, litigation will only lead to deeper entanglement. Hence, it is said to be "falling into a deep abyss," where an abyss is a deeper part of a river or stream.

象曰：天與水違行，訟。君子以作事謀始。

The Image Commentary explains: Heaven turns westward, water flows eastward, the two moving in opposite directions, which is the image of the卦 of Strife. The君子 observes this image and, before undertaking any action, first thoroughly plans the beginning.

義曰：天之運行則左旋而西，水之流行則無不東流，以天與水所行既相違悖，則不相得，是訟之象也。君子之人當法此訟卦，凡作一事，必須謀其始而圖其終，使爭訟之端無由而起。以之居一家，興一事，則皆謀慮其初，使上下和睦而絶閨門之訟；以之居一國，凡造一事，必須謀度其初，使人民和同而絶一國之訟。若此之類，皆於其始慎慮之，則忿爭辨訟自然可以息也。故孔子曰：「聽訟，吾猶人也，必也使無訟乎。」其獄訟之事，得明賢之人聽治之，而又謀之在始，則刑可期於無刑也。

Hu Yuan explained: The movement of heaven is to rotate from left to west, while the flow of water is always towards the east. Since the directions of heaven and water are opposite, they cannot meet, which is precisely the image of the hexagram of Strife. A gentleman should follow the hexagram of Strife: whenever doing something, one must first plan its beginning and then arrange its conclusion, so that the signs of strife cannot arise. Applying this principle to family governance, every new undertaking should be carefully planned from the beginning, ensuring harmony between superiors and inferiors, thus preventing strife within the family. Applying it to state governance, every new policy should be thoroughly planned from the beginning, ensuring harmony among the people, thus preventing strife within the country. In this way, by carefully considering matters at their outset, disputes and lawsuits will naturally be resolved. Therefore, Confucius said, "In judging cases, I am much like others; if I must say what is different, it is that I aim to prevent lawsuits from arising in the first place." If legal matters can be handled by wise and virtuous people, and if matters are planned thoroughly at their outset, then the ultimate goal of punishment can be expected to reach the point where punishment is no longer needed.

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。

The Line Statement of Chou Liu says: Do not prolong the dispute; although there may be some verbal conflict, ultimately it will result in a favorable outcome. The Image Commentary explains: Not prolonging the dispute is because disputes cannot be sustained for long; although there may be some verbal conflict, the right and wrong will eventually be clarified.

義曰：夫剛險相勝，物情違戾，故理有窒塞而事有侵犯，是以成訟也。今此一爻以柔順之質居下卦之初，其性柔順，不好為訟者也。然應在九四，九四以剛強而好訟，來犯於己，是以初六不得已而應之。然訟之所由興，在乎得理而已，不可終竟其訟，故曰不永所事。小有言終吉者，興訟之道，若不務終其事，則聽訟者亦必哀矜之。雖然事理明辨，亦須惕懼戒慎，然後可以終得其吉。今初六其性柔順，不好辯訟，雖小有忿爭之言，又不終竟其事，故終獲吉也。象曰其辯明也者，言雖小有辯訟之言，且非己好，蓋九四來侵於已，其理自可明矣。

Hu Yuan explains: When strength and deceit contend with each other, human feelings become discordant, leading to blockage in principles and infringement in matters, thus giving rise to disputes. This line represents a soft and yielding nature at the very bottom of the lower trigram. By nature, it dislikes litigation. However, it is in correspondence with nine in the fourth position. "Correspondence" refers to the mutual connection between yin and yang in the pairs of first and fourth, second and fifth, and third and top. Nine in the fourth is strong and inclined to litigation, actively infringing upon it. The first six is thus compelled to respond. However, the essence of litigation lies in the pursuit of truth. It is not possible to carry the dispute to its conclusion, so the line statement says "not prolonging the matter." The phrase "a little speech, ultimately auspicious" means that during litigation, if one does not insist on a final resolution, the person hearing the case will surely feel compassion and understand. Even if the matter has been clarified, one must remain cautious and vigilant to ultimately achieve auspiciousness. Now, the first six is naturally yielding and dislikes disputes. Although it has some words of contention, it does not pursue the matter to its end, thus ultimately achieving auspiciousness. The "Image Commentary" says "its argument is clear," meaning that although there are some words of contention, they are not from its own desire, but rather due to the infringement by nine in the fourth. The truth and falsehood are naturally clear.

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。

The Line Statement of Nine in the Second says: litigation is lost, and one retreats to his own territory to hide, which is a small territory of only three hundred households, thus there is no misfortune. The Image Commentary explains: litigation is lost, so one has to retreat and hide; to dispute with someone above oneself, the coming of misfortune is like reaching out to pick something up, it is self-invoked.

義曰：克者，能勝之辭。據彖辭言訟上剛下險，則好訟之人也。今九二以剛強之質，又居坎險之中，好為其訟而上敵於九五。然九五居至尊之位而行得其正，今九二以非理訟之，是下訟於上，少訟於長，卑訟於尊，賤訟於貴，此而行訟，何由勝，故曰不克訟也。

Hu Yuan explained: "Ke" means to be able to win. According to the Commentary on the Judgment, the卦 of "Strife" has a strong upper trigram and a dangerous lower trigram, indicating that the people in the lower trigram Kan are those who tend to litigate. Now, the line Nine in the Second is strong and stubborn, located in the middle of the dangerous Kan trigram, and likes to quarrel, thus challenging the line Nine in the Fifth above. However, the line Nine in the Fifth is in the supreme position and acts in accordance with the right path. The line Nine in the Second, however, uses unjust reasons to dispute with him. This becomes a case of the lower disputing with the superior, the young disputing with the old, the humble disputing with the respected, and the lowly disputing with the noble. How can such a lawsuit be successful? Therefore, the Line Statement says "cannot win the lawsuit."

歸而逋者，九二既不克訟，若不退歸而逋竄，則禍必及之矣。其邑人三百戶無眚者，言訟不克勝而逋逃，若反據其強盛之國，則是復有敵上之意，故退避於至小之邑，而止三百之戶，則可以免其災□。三百戶即《周禮》司徒所謂通十為成，成一百井，三百家，革車一乘，二十人，徒二十人之邑，是其邑之至小者也。象曰自下訟上患至掇也者，掇，拾取之謂也。自外來謂之災，自已召謂之眚，此先聖因象而戒之，言凡人以下而訟上，至於逋逃，蓋自掇取其患害也。

The phrase "returning and fleeing" means that since the Nine in the Second position cannot win the lawsuit, if he does not retreat and hide, the calamity will surely come upon him. The phrase "his territory of three hundred households, no calamity" means that if one loses a lawsuit and flees, but instead stays in a strong territory, it is equivalent to opposing the sovereign; therefore, one should retreat to a very small territory of only three hundred households, thus avoiding disaster. "Three hundred households" refers to the administrative system described in the "Book of Rites · Department of the Earth · Master of the People": ten households form one "cheng," one cheng has one hundred well fields and three hundred households, providing one chariot, along with a certain number of armored soldiers and common soldiers. This is the smallest type of territory. The "Image Commentary" says, "A person below disputes with someone above, calamity comes to him by his own hand." "Chuo" means to pick up with the hand. Calamity coming from outside is called "zai," while calamity brought about by oneself is called "sheng." This is what the ancient sages based on the hexagram to warn people: whenever one, with a lower position, disputes with someone above and has to flee and hide, it is as if one is picking up calamity with one's own hand.

六三：食舊徳，貞厲，終吉。或從王事，無成。象曰：食舊徳，從上吉也。

The Line Statement of the third line says: Enjoying the existing salary, maintaining uprightness while being mindful of danger, ultimately attaining good fortune; sometimes following the king in affairs, yet not taking credit for success. The Image Commentary explains: Enjoying the existing salary is because one follows the superior, thus attaining good fortune.

義曰：六三以陰柔之質，居坎險之終，其性和同，不犯於物。然而上應於上九，上九之性剛暴，乃來訟於己，巳不與之辯爭，故眾人莫克傾覆，時君不為憎忿，所以保全舊徳，是所食爵祿不為上九之侵奪也，故曰食舊徳。貞厲者，言本亦失正，而又介二陽之間，雖得食其舊徳，於正道言之亦危厲也。終吉者，言此六三雖有危厲，然已不好辯訟，能以順從於上，故終得吉也。或從王事無成者，言六三居一卦之下體，柔而不敵上，雖有訟於己，而已能順之，不為之辯，是以終為在上之信任，而人委之以事。及其成功，而且不自恃其力，又不敢居其成，但從王事，守其本位本祿而已，故獲其吉也。

Hu Yuan explains: The line six in the third is in a position of yang, but it is a yin line, so it has a gentle and yielding nature, and does not provoke others. However, it corresponds with the line nine at the top, which is fierce and impetuous, and instead incites a lawsuit. The line six in the third does not argue with it, so the people cannot overthrow it, and the ruler does not resent it, thus it preserves its original virtue and position. Therefore, the line statement says, "It eats from its old virtue." The term "zheng li" refers to the fact that the line six in the third is a yin line in a yang position, which is already not in the correct position, and is sandwiched between the line nine in the second and the line nine in the fourth, both of which are yang lines. Although it can preserve its original salary, from the perspective of correctness, its situation is still dangerous. The term "zhong ji" means that although the line six in the third is in a dangerous situation, it does not like to argue or sue, and can obey those above it, so it ultimately achieves good fortune. The phrase "or follow the king's affairs, without achievement" means that the line six in the third is in the lower trigram, weak and not opposing those above. Even if someone incites a lawsuit against it, it can follow the other party without arguing, thus eventually gaining the trust of those above and being entrusted with political affairs. When the affairs are completed, it does not take pride in its efforts, nor does it claim the credit, but merely follows the king and keeps its original position and salary, thus achieving good fortune.

九四：不克訟，復即命，渝安貞，吉。象曰：復即命，渝安貞，不失也。

The fourth line statement says: litigation is not successful, returning to follow the right path, changing the mind of contention and resting in uprightness, thus attaining good fortune. The image commentary explains: returning to follow the right path, changing one's attitude and resting in uprightness, thus there will be no loss.

義曰：九四以剛暴之性，與物不和，好為爭訟者也。而初六為己正應，己以非理訟之。然初能以陰柔之質，不與物競，雖為九四見陵，而自能辨明，故四於此不能勝之也，故曰不克訟也。復即命渝安貞吉者，即，就也；渝，變也。言九四以非理訟於初，既不能勝，則當反就其好，而變爭訟之命，故可安靜守正而獲吉也。

Hu Yuan explains: The line nine in the fourth is fierce and impetuous, and does not get along with others. It is a line that likes to engage in disputes. The line six at the beginning is its proper corresponding line, but it goes to court with the six at the beginning on unjust grounds. However, the six at the beginning, with its gentle and yielding nature, does not contend with others. Although it is oppressed by nine in the fourth, it can still clarify the truth, so nine in the fourth cannot defeat it. Therefore, the line statement says, "It cannot win the lawsuit." The phrase "return to the right path, change and maintain sincerity, resulting in good fortune" means that since nine in the fourth disputes with the six at the beginning on unjust grounds and fails to win, it should return to the right path, change its behavior of constantly quarreling, and thus remain calm and sincere, thereby achieving good fortune.

然而九二九四皆不克訟，二乃逋，四乃吉，何也？蓋二者以下訟上，以卑訟尊，於義不可，是以懼而逋竄，不敢據其強邑，然後始可免咎。此九四者以上訟下，雖為不可，然能反其所好，變其所訟，改前之非，從今之是，此所以獲吉也。象曰復即命渝安貞不失也者，九四既復即其命，變其前非，修其正應之道，守其安貞之徳，復何有所失也。

However, both nine two and nine four are involved in lawsuits that they cannot win. Nine two can only flee and hide, while nine four can attain good fortune. This is because nine two is a lower party accusing a higher party, a humble one accusing a superior. In terms of righteousness, this is fundamentally unjust, so it can only be filled with fear and flee, unable to hold on to its strong territory, thus avoiding misfortune. As for nine four, it is a higher party accusing a lower one. Although this is also inappropriate, it can turn back and change its preference, alter its dispute, correct past mistakes, and obey the current right path. This is why it can attain good fortune. The Image Commentary says, "Returning to the mandate, changing the firm and upright, without losing it." This means that nine four has already turned back to follow the right path, corrected past mistakes, restored the proper way of corresponding with six one, and maintained the virtue of being quiet and upright. What loss could there be then?

九五：訟，元吉。象曰：訟元吉，以中正也。

The Line Statement of the fifth line says: If the case is decided by him, it will be very auspicious. The Image Commentary explains: It is very auspicious to decide a case because the nine five is both central and properly positioned.

義曰：九五以剛明之徳，居至尊之位，為訟之主者也。以陽居陽，故所行者正，而無過與不及，皆得中道；而內有剛明之才，則無所偏黨，臨事果斷。以此為聽訟之主，則可察天下幽隠之情，決天下寃枉之獄也。然以居中得正，又能決斷無私，以此數徳，故獲元大之吉也。

Hu Yuan explained: The Nine in the Fifth holds the position of supreme authority with a strong, capable, and enlightened virtue, and it is the main line that determines the outcome of litigation in the entire hexagram. It is a yang line in a yang position, so its actions are upright. It neither oversteps nor falls short, always following the middle path. Moreover, it possesses inner strength and wisdom, so it does not favor any side and can make decisions swiftly. Using such a person as the judge in legal matters allows him to perceive the hidden truths of the world and to adjudicate cases of injustice. Since he is upright and just, and can make decisions without personal bias, with these virtues, he attains the greatest auspiciousness.

上九：或錫之鞶帶，終朝三褫之。象曰：以訟受服，亦不足敬也。

The Line Statement of Upper Nine says: Perhaps he was rewarded with a wide sash for winning a lawsuit, but within a single morning he was stripped of it three times. The Image Commentary explains: Rewards obtained through litigation are not worthy of respect.

義曰：上九以剛陽之性，居訟之極，而下有六三之應，六三又柔順而不與物爭，故此上九訟而能勝也，乃有鞶帶之錫。夫鞶帶者，寵異之服也。且上之賜必以禮，下之受必以功，此古之常道。今上九以爭訟忿競而受其寵異之服，則是賜之不以禮，受之不以功，其為愧恥可知矣，故於終朝之間三褫之而不能自安也。

Hu Yuan explained: The line Upper Nine has a strong and yang nature, being at the top of a dispute, and below it is the line Six in the Third which corresponds with it. Six in the Third is gentle and does not quarrel, so Upper Nine is able to win the lawsuit and thus receives the great belt as a reward. The 'tuan dai' is a ceremonial garment showing special favor. Moreover, rewards given by those above must conform to propriety, and those below must receive them based on merit, which is the established principle since ancient times. Now, Upper Nine receives this special favor through contention and dispute, which is an improper reward and an unjust reception. The shame involved is evident, so within a single morning it is stripped of its rewards three times, and it cannot find peace within itself.

褫雲者，為褫奪之褫，又為恥辱之恥，蓋受之不當其分，則必反覆褫奪而不自安也。何哉？至如有虞之時，所賜皆以禮，所受皆以功，以至九官尚相遜而不敢當其所賜，況今上九乃因爭訟而受此寵異之服，則褫不亦冝乎。象曰以訟受服亦不足敬也者，言凡授受賜予，有差過其分，則君子且不敢當，是恐貽其羞辱也。今上九以訟而當其厚賜，何足敬尚之哉。

The character "褫" means both "to strip away" and is also a homonym for "shame" ("耻"). When something received exceeds one's due, it will inevitably lead to repeated stripping away and inner unease. Why is this so? Take the time of Yu Shun as an example. All rewards given were in accordance with propriety, and all acceptance was based on merit. Even the nine ministers would mutually refuse to accept the rewards bestowed upon them. Moreover, since the upper ninth line obtained this favor through litigation, it is only natural that it should be stripped away. The Image Commentary says, "Receiving a garment through litigation, it is also not worthy of respect," meaning that whenever rewards are granted or accepted, if they exceed one's due, even a gentleman would hesitate to accept them, fearing that it might bring shame. Now, how can the upper ninth line, which obtained such a heavy reward through litigation, be worthy of respect?

師：貞，丈人吉，無咎。

The Hexagram Statement of the "Army" hexagram says: To mobilize a large force, one must adhere to the right path. It must be led by an elder of reputation and authority, capable of governing the people according to established laws, in order to achieve good fortune without error.

義曰：按《序卦》云：「訟必有眾起，故受之以師。師者，眾也。」師貞丈人吉無咎者，丈，長也。丈人者，言能以法度長於人也。語曰：「杖者出，斯出矣。」是長之謂也。夫興師動眾，其賞罰號令必一。賞罰號令既一，則群聽不惑，眾心皆歸，則天下之人合志畢慮，同心戮力，可以立大功於天下也，此乃長子帥師以中行者是也。若賞罰號令出於二三，則群聽必惑，眾心無所適從，而上下違背，離心離徳，則兵戰之功無由而成也，故師或輿尸大無功者是也。

Hu Yuan explains: According to the "Xugua Zhuan," "A lawsuit will inevitably lead to the gathering of many people, hence the卦 following "Song" is "Shi." "Shi" means "multitude." The phrase "Shi, Zhen, Zhangren Ji, Wu Jiu" means "Zhang" refers to an elder, and "Zhangren" refers to someone who can govern the people according to the law and act as their leader. The "Analects" records "When the elder with a staff goes out, then I follow," which describes the role of such an elder. Whenever military action is taken and many people are mobilized, rewards, punishments, and commands must be consistent. When rewards, punishments, and commands are consistent, the people will not be confused, and their hearts will be united, thus the people of the world will have the same aspirations and thoughts, working together to achieve great accomplishments—this is the situation described in the line "The eldest son leads the army" and acts in accordance with the middle path. Conversely, if rewards, punishments, and commands come from the mouths of two or three people, the people will be confused, and their hearts will be uncertain, leading to discord between superiors and inferiors, and disunity. Thus, military achievements cannot be achieved—this is referred to as "Shi or Yu Shi" and achieving nothing.

然師卦之中最得其正者唯九二而已。然此一卦五陰一陽，而九二獨以剛陽之徳，居得其中，為六五之委任，是將之有材有徳而又有其權位者也。如是則可以興師動眾，而不失其將兵之道，以役天下之人，使皆同心戮力，悅從於上而無怨望者也。

Among the six lines of the "Military Campaign" hexagram, only the line Nine in the Second is fully in the right position. This hexagram consists of five yin lines and one yang line. The line Nine in the Second, with its strong yang virtue, occupies the central position of the lower trigram, and is also entrusted by the line Six in the Fifth, the sovereign. This person possesses both ability and virtue, and holds a position of authority. Such a person can lead military campaigns without violating the proper way of command, and can mobilize people throughout the world, making them all work together in harmony, willingly obeying those above, without harboring resentment in their hearts.

然須吉而無咎者，夫兵之所動，生靈之性命，社稷之安危，皆繫之。若一失其機，一失其道，則血肉生靈，板蕩天下，其為禍不細矣。故在將兵者以恩威兼濟，而協民之心，合民之力，而使不失其機變，不失其威權，必致成功大吉，然後可以無咎也，故曰師貞丈人吉無咎。

The Hexagram Statement says that one must first achieve good fortune before there can be no blame, because once an army is mobilized, the lives of the people and the safety of the state depend on this action. If a favorable opportunity is missed or the correct path is violated even once, it will lead to suffering for the people and chaos throughout the land, resulting in great calamity. Therefore, those in command must combine benevolence and authority, harmonize the people's hearts, and unite their strength, ensuring that they neither miss a chance to adapt and respond appropriately nor lose their authority. They must certainly achieve success and obtain great good fortune before they can be free from blame. Hence, the Hexagram Statement says, "The army, with sincerity, the elder man is auspicious, no blame."

夫所謂丈人者，莊嚴之稱，言必須以威猛剛強，然後可以陳師鞠旅而役毒師眾，此未盡其。何則？凡用兵之道，必剛柔相濟，恩威相須，然後可以戡難成功。或第莊嚴其色，憡其威貎，夫何益哉。

Some people say that "zhàng rén" is merely a respectful and solemn title, implying that one must be fierce and strong in order to arrange troops, warn soldiers, and command the entire army. This explanation does not fully capture the meaning (there may be a missing character after "cǐ wèi jìn qí"). Why is that? In the art of warfare, one must certainly balance "gāng róu" (strength and flexibility) — "gāng" refers to strength and decisiveness, while "róu" refers to leniency and tolerance, and neither should be neglected. Rewards and authority must also be combined. Only then can one pacify disorders and achieve success. If one merely displays a solemn expression and an intimidating demeanor, what use is that?

彖曰：師，眾也；貞，正也。能以眾正，可以王矣。剛中而應，行險而順，以此毒天下而民從之，吉又何咎矣。

The Commentary on the Judgment explains that "Shi" means multitude; "Zhen" means correctness. Being able to lead the multitude onto the correct path allows one to rule over the world. Nine in the Second is strong and upright, and is in harmony with Six in the Fifth; moving through perilous circumstances yet in accordance with the people's will. Using such a way to govern the world and manage its affairs, the people still willingly follow. Having already achieved good fortune, where could there be any fault?

義曰：師者，眾之稱；貞者，正之謂，故曰師眾也貞正也。此言於丈人獲吉者，蓋能以法令長於人，統其眾，帥其民，使天下之人皆同心戮力而歸正，則其丈長之人如此，而可以王天下矣。凡言王者，天下之所歸於己者也，即湯武之兵戢亂而王是也。

Hu Yuan explains: "Shi" refers to a group of people, and "Zhen" means uprightness. Therefore, the Commentary on the Judgment says, "Shi means a multitude; Zhen means uprightness." Here, the term "zhangren" (elder) attains good fortune because he can govern the people by following the law, leading them as a leader, guiding the common people, and bringing all under heaven to unite and follow the right path. As an elder who can achieve this, he can become the king of the world. Whenever the term "wang" (king) is used, it refers to the idea of the world submitting to oneself, just as King Tang of Shang and King Wu of Zhou rose up to eliminate chaos and thus became kings.

剛中而應者，此指九二而言也。言九二以剛陽之徳而處得其中正，上應於六五之君，為六五之君所委任，是以居於中正，有將帥之才也。其體剛陽，剛陽則明斷，有將帥之徳也；而又為五所注意，有將帥之任也，故能興師動眾，使天下之民畢從之也。

The Commentary on the Judgment says "strong and centered, with a responsive relationship," referring to the second line, nine two. Nine two, with its strong yang virtue, is located in the central position of the lower trigram and thus possesses the quality of correctness and uprightness. It looks upward and corresponds with six five, the sovereign, and is entrusted by six five. Because it is in the correct and upright position, it has the ability to lead. Its nature is strong and yang, which enables it to discern and decide clearly, thus possessing the virtue of a leader. Furthermore, it is favored by six five, which gives it the position of leadership. Therefore, it can mobilize troops and have all the people of the world follow it.

何哉？蓋將兵之道，若剛而不中則失於暴，暴必傷物；明而不中則失於太察，太察則不能容民而士不附，皆失所以將兵之道也。故此有中正之徳，有剛明之才，又為君之所寵任，兼此數長，故可以成必戰之功，而協從於天下也。

Why is it said like this? The principles of leading an army are: if one is strong but not in the middle way, it leads to cruelty, and cruelty inevitably harms people; if one is clear-sighted but not in the middle way, it leads to being overly meticulous, and being overly meticulous cannot accommodate the masses, and soldiers will not be willing to follow. These two situations both deviate from the correct path of leading an army. However, Nine in the Second possesses both the virtue of uprightness and the talent of strength and clarity, and is also trusted and favored by the sovereign. With these virtues combined, he is able to achieve certain victories and bring all under heaven to unite and obey.

行險而順者，此據二體而言也。坎為險，坤為順，以興師之道，天下之至險也。何哉？夫兵，凶器也；戰，危事也。其征伐一出，則安危隨之，豈非至險乎。然而行此危險之事，必須順於物理，協於民心，然後得為師之道也。以此毒天下而民從之吉者，此言以剛中之才徳役使天下之民，而民皆悅隨，乃得其吉。既得其吉，何過咎之有，故曰又何咎矣。

The Commentary on the Judgment says, "Proceeding through danger while maintaining order," which refers to the two main components of the hexagram: Kan represents danger, and Kun represents order. Waging war is the most dangerous affair in the world. Why is that? Weapons are instruments of peril, and warfare is an act of great risk. Once the order for military campaign is issued, the safety or peril of the state is determined. Is this not the most dangerous thing? Yet, to engage in such a dangerous endeavor, one must follow the regular course of things and align with the will of the people, only then can it be considered proper conduct in warfare. As for the statement, "Using this to poison the world yet the people follow, it is auspicious," it means employing one's strong and central virtue to govern the people, and the people willingly follow, thus achieving auspiciousness. Since auspiciousness has already been attained, what fault could there be? Therefore, the Commentary on the Judgment says, "What fault is there then?"

象曰：地中有水，師。君子以容民畜眾。

The Image Commentary explains: Water is hidden within the earth, which is the image of the Hexagram of Army. The superior person observes this image and thus treats the people with tolerance, gathering and nurturing the masses.

義曰：坎為水，坤為地，以地至博厚，而水行其中，無所不容，此師卦之象也。君子法此師卦之象，包容其民，畜聚其眾，是得為師之道也。故將驅民於兵戰，則必須以恩信而懐結之，以仁義而畜養之，及其臨事而使，則人之從也，雖死而不怨，故曰君子以容民畜眾。

Hu Yuan explained: Kan represents water, and Kun represents earth. The earth is extremely vast and profound, and water flows through it, embracing all things, which is the image of the "Military Campaign" hexagram. The gentleman takes this as a model, being broad-minded and inclusive in his treatment of the people, gathering and nurturing them, thus mastering the way of leading people. Therefore, if one wishes to mobilize the people for war, he must first win their hearts with benevolence and trust, and nurture them with righteousness. When the time comes to employ them, they will follow with sincerity, and even if they die in battle, they will not resent. Therefore, the Image Commentary says, "The gentleman thus includes the people and nurtures the multitude."

初六：師出以律，否臧凶。象曰：師出以律，失律凶也。

The Line Statement for the first line says: Military campaigns depend on discipline and regulations to restrain actions; without this, even if success is achieved temporarily, it will ultimately lead to danger. The Image Commentary explains: Military operations rely on discipline; once discipline is lost, there will be calamity.

義曰：師，眾也；律，法也。言行師之道，役其群眾，在於事始，未必盡從，故或勇或怯，或逆或順。如此則冝何為？須在將兵者必有法律以制之，使進者必進，退者必退，然又不可失其威嚴。蓋戰鬬之事，動驅民於死亡，非如此則莫可為之統率也。故初六者居卦之下，為出師之始，必當用之以道，制之以威，動靜之間，不可一失其法律也。

Hu Yuan explained: "Shi" refers to the people, and "Lv" refers to laws and regulations. The way of warfare lies in employing the people; however, at the beginning of an affair, the people may not all be willing to obey, so some may be brave while others are timid, some may rebel while others comply. In such a situation, what should be done? The key lies in the commander having laws and regulations to control them, ensuring that those who should advance do so, and those who should retreat do so, while at the same time not losing his authority. Because warfare often involves sending the people to their deaths, and without this, they cannot be commanded. "Chu Liu" is at the very bottom of the hexagram, precisely the beginning of military action, which must be guided by the right path and controlled by authority; between movement and stillness, the laws and regulations must never be neglected once.

否臧凶者，否，不也；臧，善也。言為將統眾，於一動一止之間，舍法律則不可。苟不以法律，則行伍無以齊一，眾心無所適從，故雖偶有一能屈於人，能勝其敵，是皆一時之幸，然於長乆之終至於凶也，故象所謂失律凶也。

The phrase "If one fails to maintain proper conduct, it leads to misfortune" means that as a general leading troops, one must not abandon discipline in every action and rest. If discipline is not upheld, the ranks will not be orderly and the hearts of the people will have no direction. Thus, even if one occasionally defeats the enemy by force, it is only temporary luck, and in the long run, it will inevitably lead to misfortune. Therefore, the Image Commentary says, "Failure to maintain discipline brings misfortune."

九二：在師中吉，無咎，王三錫命。象曰：在師中吉，承天寵也。王三錫命，懐萬邦也。

The Line Statement of Nine in the Second says: Being in the army yet able to act in the middle way, thus attaining good fortune, without fault, the king has issued three mandates of reward. The Image Commentary explains: Being in the army and acting in the middle way to attain good fortune, is to receive the grace of the Son of Heaven; the king issuing three mandates of reward is to pacify the myriad states under heaven.

義曰：夫九二以剛陽居下卦之中，為六五柔順之君之所信任，是用剛而不失其威嚴，居中而所行無過無不及，而又有權有位，可以出竒立功立事於國家者也。何則？夫將兵統眾，柔而無剛則失於怯懦而不能斷；剛不居中，則過不及皆有之。既剛而中，苟不見任於君，則雖有胸中之竒、萬全之，無所施也。今九二於此數事皆備有之，故統兵出征必立其功，是能以中而獲吉也。

Hu Yuan explains: Nine in the Second, with its strong and yang nature, occupies the central position of the lower trigram and gains the trust of the flexible and yielding ruler, Six in the Fifth. This represents using strength without losing dignity, staying in the middle path so that actions are neither excessive nor insufficient, and holding authority and position, thus being able to achieve surprising victories and establish meritorious deeds for the state. Why is this so? A commander leading troops, if overly gentle and lacking strength, would be timid and indecisive. If strong but not in the middle, both excess and deficiency would occur. Even if strong and in the middle, without being entrusted by the sovereign, even with extraordinary strategies and complete plans, there would be nowhere to apply them. Now, Nine in the Second possesses all these qualities, so leading troops to campaign will surely achieve merit, which is precisely the result of following the middle path and thus attaining auspiciousness.

無咎者，夫兵者國家之大事，社稷之安危、生民之性命所繫，苟一失其道，咎莫大焉，必獲其吉，然後可以無咎也，故曰在師中吉無咎。王三錫命者，言九二既為六五之信任，是其有才有徳，而又承其權位，酌行中道，不失為師之義也，故王者再三錫其命。所謂三錫者，一命受爵，再命受服，三命受車馬也。然九二所以致其賜者，蓋人君以忠良難偶，才不易得，又況於不常之事而立不常之功，故所以稠厚其賜也。

The phrase "no blame" refers to the idea that warfare is a major affair for a state, involving the safety of the country and the lives of its people. If one deviates from the right path, there is no greater mistake. Therefore, one must first achieve a favorable outcome before one can speak of having no blame. Hence, the line statement says, "It is auspicious to be in the army, with no blame." The phrase "the king bestows three grants of favor" indicates that since the Nine in the Second has gained the trust of the Six in the Fifth, it is evident that he possesses both ability and virtue, and has assumed authority. He deliberates on matters and acts in accordance with the middle way, without violating the principles of leading the people. Therefore, the king repeatedly issues commands of reward. In ancient times, the term "three grants" referred to the first grant of a title, the second of ceremonial robes and garments, and the third of chariots and horses. The Nine in the Second is able to receive such generous rewards because the sovereign considers loyal and virtuous individuals rare and difficult to find, and even more so when one achieves extraordinary accomplishments in a critical situation. Thus, the rewards are exceptionally generous.

象曰在師中吉承天寵也者，言九二以剛陽居中，然能在師旅之間成立其功，蓋應於五，而六五能信任之，使己之才徳可以運籌決勝，扶衛社稷，是能上承天寵然也。王三錫命懐萬邦也者，此又言承上王再三之錫命者，蓋由得將之才徳備，而盡所以用兵之道。以卦體終始六爻，獨此九二有剛中之徳，為師之主，上下莫不歸之，是有懐萬邦之象也。

The Image Commentary says, "In the army, it is auspicious, for it receives the favor of Heaven." This refers to the Nine in the Second, which, with its strong and yang nature, occupies the central position. It can achieve great accomplishments in military campaigns, because it corresponds with the Six in the Fifth, which trusts it. This trust allows its talents and virtues to be fully utilized in planning strategies and deciding battles from a distance, thus safeguarding the country. Therefore, it is said to receive the favor of the Son of Heaven. The Image Commentary also says, "The king bestows three rewards, for it embraces all the states." This further explains why it receives repeated rewards from the king: it possesses the complete virtues and abilities required of a commander and fully applies the principles of warfare. Looking at all six lines of the hexagram from beginning to end, only the Nine in the Second possesses the virtue of strong and central strength, making it the overall commander of the army. All above and below are loyal to it, hence the appearance of embracing all the states under heaven.

六三：師或輿尸，凶。象曰：尸或輿尸，大無功也。

The Line Statement of the third line says: In the army, all the people want to take charge, even going so far as to carry the dead back in carts, which is dangerous. The Image Commentary explains that this situation, where many people are competing to take charge, results in great failure without achieving anything.

義曰：輿，眾也；尸，主也。六三居下卦之極，以陰居陽，失位不正之人也。以六三當行師之時，是不能專一號令，紛揉群聽，在眾皆得以主之也，以此而行，則凶可知矣。象曰大無功也者，此言出軍行師，其動作必以律，進退必以法，精練士卒，整一行伍；或天時不得，或地利不順，以至無功而敗於敵。又況六三以不正之陰柔，使號令二三而眾得主之，則是大無功者也。

Hu Yuan explained: "Yu" means many, and "shi" means to take charge or be the master. Six Three is at the top of the lower trigram, and being a yao of yin in a yang position, it is a person who is out of place and not proper. Assigning Six Three the responsibility of leading military campaigns would not allow for unified commands, causing confusion among the people, with everyone able to take charge. To lead troops in this way, the danger is evident. The Image Commentary says "greatly without merit," meaning that when marching and campaigning, every action must follow discipline, every movement must abide by rules, and soldiers must be carefully trained and the ranks kept orderly. Even so, sometimes adverse weather conditions or inconvenient terrain may result in failure and defeat by the enemy. Moreover, since Six Three is of an improper yin and soft nature, causing commands to come from several sources and allowing everyone to take charge, it will certainly result in great lack of merit.

六四：師左次，無咎。象曰：左次無咎，未失常也。

The Line Statement of the Fourth Line says: The army retreats to the left without advancing, there is no fault. The Image Commentary explains: Retreating to the left without fault is because it does not violate the usual principles of military action.

義曰：次，止也。按《春秋》荘二年冬「公次於滑」，八年「師次於郎，以俟陳人、蔡人」，是皆次者止之義也。夫師必尚右，右者陰也，陰主於殺；左者陽也，陽主於生。今六四不右而左次之，是止而不進之義也。既不進，則是志不在於殺者也。何則？夫六四以陰柔之質，本無剛嚴果斷之徳，不能成戰陣之功，但次止其兵而無肅殺之意。以此而行，則是量時度力，不蹈於禍，雖無功於大事，止獲保全而免其凶咎而已矣。象曰左次無咎未失常也者，言六四雖不能統眾成戰陣之功而次止其師，然亦不失其常也。

Hu Yuan explains: "Ci" means to stay or halt. In the winter of the second year of Duke Zhuang of the Spring and Autumn Annals, it is recorded that "Duke Zhuang stationed his army at Hua." In the eighth year, it is recorded that "the army was stationed at Lang to await the armies of Chen and Ci." In both cases, "ci" refers to halting. In military etiquette, the right is considered superior; the right belongs to yin, which is associated with肃杀 (severe and destructive forces); the left belongs to yang, which is associated with 生养 (growth and nurturing). Now, line six in the fourth position does not reside on the right but retreats to the left, which signifies halting and ceasing to advance. Since it does not advance, it is evident that its intention is not to engage in warfare. Why is that? Line six, being yin and soft in nature, originally lacks the virtue of being resolute, clear-minded, and decisive, which are necessary for achieving military success. Therefore, it can only station the army and refrain from adopting a severe and destructive stance. This is an assessment of the situation and an evaluation of one's own strength, avoiding entering into calamity. Although it does not achieve great accomplishments in major affairs, it merely preserves itself and avoids misfortune. The Image Commentary says, "Left stationing brings no blame, for it does not depart from the norm," meaning that although line six cannot lead the people to achieve military success and only stations the army, it does not violate the usual principles of warfare.

六五：田有禽，利執言，無咎。長子帥師，弟子輿尸，貞凶。象曰：長子帥師，以中行也。弟子輿尸，使不當也。

The Line Statement of the fifth line says: There are wild animals causing harm in the fields; it is appropriate to attack when the enemy is in disorder and不服. In this way, there will be no fault. It is acceptable to let the mature and cautious eldest son lead the army, but if the young and incapable sons are entrusted with command, and everyone competes to take charge, even if they act uprightly, it will still be dangerous. The Image Commentary explains: The eldest son leads the army because his actions conform to the middle path; the sons competing for command is because they are not properly appointed.

義曰：夫田野之有禽，則是害苗稼，固當獵取之；天下有奸詐之人，則是犯王之命，固當征討之。蓋奸臣賊子，雖治平之世亦不能無，但在上之人實時誅之，不可使滋蔓其牙櫱，必務翦除而清其亂也，是如田之有禽必傷害苗稼，固獵而去之可也。利執言無咎者，夫兵者凶器，聖王不得已而用之，用之者所以誅不廷而討不軌也。然而征討之事，聖人固不當親往之，所利者但執彼之不順之言，遣將而征討之可也，以此而行，於義自得其無咎矣。

Hu Yuan explained: In the fields, if there are wild animals and beasts, they will damage the crops, and it is naturally appropriate to hunt and eliminate them; in the world, if there are wicked people, they have violated the king's orders, and it is naturally appropriate to send troops to attack them. Even in times of peace, wicked ministers and villains cannot be entirely absent; however, those in power must promptly eliminate them, not allowing their initial sprouts to spread and grow, and must strive to completely eradicate them in order to clear up the chaos. This is just like having wild animals in the fields that inevitably damage the crops, which should naturally be hunted and removed. The phrase "beneficial to take firm action, no blame" means that weapons are dangerous things, and sage kings use them only when forced, using them to punish those who do not pay homage and do not abide by the laws. However, the act of waging war should not be personally undertaken by the sage. The appropriate approach is to use the opponent's disobedient words as a pretext and send generals to attack. Doing so, in terms of righteousness, naturally has no fault.

長子帥師者，夫長子止言九二之爻也。言九二有剛明之才、中正之徳，能統一師眾，又為六五所委任，故能帥其眾同心戮力，以赴難然後獲其成功也，是長子帥師之效也。弟子輿尸貞凶者，弟子止謂眾陰之爻也。輿，眾也；尸，主也。夫統兵舉眾，必使號令齊一，法律中正，然後能成戰陣之功。或任以柔弱之質，而復眾主其兵，號令賞罰出於二三，以至眾有離叛之心，又不能成戰陣之功，以正道則凶也。

The phrase "long zi shuai shi" refers to the second line, which is called "Nine in the Second." This line possesses strong and enlightened ability, along with upright virtue, enabling it to unify the entire army. It also receives the appointment from the fifth line, "Six in the Fifth," thus being able to lead the people in unity to face danger and achieve success. This is the effect of "long zi shuai shi." As for "di zi yu shi, zhen xiong," the term "di zi" here refers to the yao lines that are yin in the hexagram. "Yu" means many, and "shi" means to take charge. When mobilizing an army, it is essential to have unified commands and appropriate laws and regulations in order to achieve military success. If weak individuals are appointed and many people take charge of military affairs, with commands and punishments coming from different sources, causing the people to lose heart and rebel, then military achievements cannot be made. From the perspective of the correct path, this is naturally dangerous.

上六：大君有命，開國承家，小人勿用。象曰：大君有命，以正功也。小人勿用，必亂邦也。

The line statement of the sixth line at the top says: The Son of Heaven issues a decree, bestowing upon those of great merit the title of feudal lord and establishing states, and upon those of lesser merit the rank of minister and granting them fiefs. However, commoners should not be appointed. The image commentary explains: The Son of Heaven issues a decree to fairly assess merit; commoners should not be appointed, for if they are, they will certainly disrupt the state.

義曰：夫初六者，行師之始也，當以法律而用之。今上六居用師之終、賞功之際，是大君有賞賜之命也，故曰大君有命。開國承家者，功大則開建一國以為之諸侯也，功小則承一家以為卿大夫也。小人勿用者，夫兵家之道，動以萬數，故所任之人或以勇力，或以謀智，是必有小人廁於其間，未必皆賢也。是以成功之後，居上者論功定賞，差次其秩，必審其可用不可用。若是賢人君子運謀智而決勝者，則當封之公侯，爵之卿大夫可也。

Hu Yuan explains: The line "Six at the Beginning" is in the initial stage of military campaign, and should use laws and regulations to control the troops. Now, "Six at the Top" is at the end of military action, when rewards are being distributed. It is the moment when the Son of Heaven issues the decree of rewards. Therefore, the line statement says "The great sovereign has issued a command." The phrase "establishing a state and inheriting a family" means that those with great merit will be granted a state and made a feudal lord, while those with lesser merit will be given a fief and appointed as a minister or noble. The phrase "small persons should not be used" refers to the fact that military campaigns often involve tens of thousands of soldiers, and the people employed may be either brave warriors or strategists. Among them, there are certainly some petty persons who may not be virtuous. Therefore, after achieving victory, those in authority must assess the merits of each person, determine the rewards, and establish their ranks. Those who are virtuous and wise, who achieved victory through strategy, should be granted the rank of marquis or duke and appointed as ministers or nobles.

蓋君子雖獲大功而無矜伐之心，雖位尊權重又無驕慢之志，寵盛則益恭，爵崇則愈謹者也。若小人得一小功，則希其大賞，使之在高位必生驕慢，驕慢生則覬覦之心熾，是堅氷之漸所由來矣。然則小人冝如何而置之？錫之金帛，厚之田宅可也；若賞之以大位則不可也，以是庶可絶覬覦而窒禍階也。

A gentleman, even when achieving great accomplishments, does not harbor a self-conceited mind; even when holding high rank and great power, he does not entertain thoughts of arrogance or pride. The more honored he is, the more respectful he becomes; the higher his rank, the more cautious he is. A petty person is not like this: he attains a little merit and expects great rewards; once placed in a high position, he inevitably develops arrogance and pride. If he remains arrogant and proud throughout his life, his desire for what is not his due becomes intense. This is precisely what the "Wenyan" section of the "Kun" hexagram refers to as "treading on frost, the ice will come." This is the beginning of calamity that gradually accumulates. Then, how should we deal with petty persons? It is acceptable to reward them with gold and silk, and to grant them land and houses. But if we bestow high rank upon them, it would be inappropriate. Doing so, we can probably cut off their desires for what is not their due and block the path to disorder.

是故漢之高祖以韓彭英盧之輩而王天下，及其賞功則封之列國，授之大權，然其終亦不免叛逆之禍，而幾至於喪亂也。後光武中興有天下，雖臣有大勲大功，亦但賜之金帛土田而已，此誠英斷睿哲，深謀逺慮，先天下之禍亂而思之，合聖人之微意，得小人勿用之深者也。聖人於此切戒之，言勿用此小人居於大位，若其用之，必至於亂邦也。

Therefore, Emperor Gaozu of Han, relying on men like Han Xin, Peng Yue, Ying Bu, and Lu Wan, succeeded in taking over the empire. But when it came to rewarding their meritorious deeds, he granted them titles as feudal lords and great power, which eventually led to their rebellion and almost caused a great chaos throughout the country. Later, Emperor Guangwu of Han revived the Han dynasty and gained the empire, yet even though his ministers had great achievements, he only rewarded them with gold, silk, and land. This truly reflects his wisdom, decisiveness, and profound foresight, enabling him to foresee troubles before they arose, in line with the subtle intent of the sages. It truly embodies the profound meaning of "small men should not be used." The sages here solemnly warn: do not allow such small men to hold high positions; if they are employed, they will inevitably cause chaos in the state.

比：吉。原筮元永貞，無咎。不寧方來，後夫凶。

The Hexagram Statement of 《Bi》 says: To be close and assist, it is auspicious. One should investigate the origin, consult divination to resolve doubts, and examine whether the other party possesses the three virtues: 'Yuan' (the beginning of goodness), 'Yong' (permanence and unchanging nature), and 'Zhen' (uprightness and steadfastness). In this way, there will be no mistakes. Those who originally lacked peace will come to join in succession; however, those who delay and arrive late will face danger.

義曰：比者，相親比之義也。比吉者，言所以得吉，蓋上下順從，眾心和睦。眾心和睦則禍害不生，故由此而得吉也。

Hu Yuan explains: "Bi" means mutual亲近 and assistance. The saying "Bi, Ji" means that the reason for obtaining good fortune is because the superior and inferior are mutually obedient, and the hearts of the people are in harmony. When people's hearts are harmonious, calamities will not arise, hence the attainment of good fortune.

原筮元永貞無咎者，原，究也；筮者，決疑之物也；元，善之長也；貞，正也。言人之所相親比不可不慎也。若所比之人善，則為吉為美也；若所比之人惡，則為凶為禍也。故當原其情性，筮決其善惡，必湏有元善之徳，永長而不變，守正而不回，有此三徳，故可親附之，獲其吉而得無咎也。苟三徳不備者，未盡所以相親附之道也，則凶咎將至焉。是以君子之人，居官則親其同僚，為士則親其朋友，以至閭里則親其賢善之人，如此則皆可以獲其無咎也。

The phrase "Original divination, original virtue, enduring uprightness, without blame" means: "Original" refers to investigating thoroughly, "divination" is a method to resolve doubts, "original" signifies the beginning of all good qualities, and "uprightness" means being upright. This is saying that one should not be careless in choosing whom to associate with. If one associates with virtuous people, it brings good fortune and beauty; if one associates with wicked people, it brings misfortune and calamity. Therefore, one should investigate the nature of the person, use divination to judge their goodness or evil, and ensure they possess the highest virtue, maintain it consistently without change, and remain on the correct path without deviation. Only when one possesses these three virtues can they associate with others and achieve good fortune and avoid mistakes. If these three virtues are not fully present, one fails in the duty of mutual support and assistance, and danger and blame will follow. Therefore, a gentleman in official position associates with his colleagues, a scholar with his friends, and in the countryside with virtuous and benevolent people—thus avoiding mistakes.

不寧方來者，寧，安也；方，將也。言有此元永貞三徳之人為比之主，則人將親比之，然後獲其安也。是以天下之人，其有不安者，有不得所者，率將輔從於賢善之人，則此相親比者，無不獲其利而無不得其所從也。後夫凶者，言在上為比之主，能使天下之人皆悅而來親比。然天下之人既至親比，其有後至而不從者，則必為居上之人所誅戮也，是終自取其凶咎也。故昔夏禹會於塗山，執玉帛者萬國，獨防風恃強而後至，為夏禹之所戮，此其後夫凶之驗也。

The phrase "not coming in peace" means "peace" refers to stability, and "coming" refers to approaching. This means that when there is a person who possesses the three virtues of originality, longevity, and uprightness, becoming the center of people's reliance, people will come to him and then achieve stability. Therefore, among all people in the world, those who are in an unstable situation or lack a place to rely on will come to assist and follow this virtuous person; thus, they support each other and benefit one another, with no one left without a place to belong. The phrase "the one who comes later will be doomed" means that the person in a position of authority, who is the center of people's reliance, can make all under heaven willingly come to rely on him. However, once people have all come to rely on him, if there are still those who come late and refuse to obey, they will certainly be punished by the person in authority, which is the calamity he himself brings upon himself. Therefore, in the past, when Yu the Great convened the feudal lords at Tu Shan, there were over ten thousand states coming with jade and silk to pay homage, but the Fangfeng clan relied on their strength and arrived late, and was ultimately executed by Yu the Great, which is a verification of the saying "the one who comes later will be doomed."

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。後夫凶，其道窮也。

The Commentary on the Judgment explains: "To be harmonious" is auspicious; "to be harmonious" means to assist, with all the lower lines yielding to the upper. It says "The original divination is original, enduring, sincere, and without blame" because the Nine in the Fifth, with its strong yang virtue, occupies the central position of the upper trigram. It says "Those who come later will be in danger" because he has exhausted the path of attachment himself.

義曰：比吉者，此統明比卦之義，言人之所以相附近，由其志意符契而無所相違，以是為比，故獲其吉也。比輔也者，言人之所來比於上，由其有元永貞三徳之人為比之主，以是天下之人皆悅隨依輔之也。下順從也者，言此比之卦，惟九五一爻以剛陽之徳而居尊位，為比之主，使下之眾陰皆來親附而順從，是蓋居上者有徳以率服之然也。

Hu Yuan explains: "Comparison (Bi) is auspicious" is a general statement of the meaning of the Bi hexagram: people can rely on and be close to each other because their aspirations and intentions are in harmony without contradiction, which is called "comparison," hence achieving auspiciousness. "Comparison, means assistance," refers to why people come to be close to those above, because there is a person with the three virtues of originality, enduring virtue, and uprightness at the center to which all people look up, so everyone joyfully follows and relies on him. "Below is obedient," refers to among the six lines of the Bi hexagram, only the fifth line, the strong yang line, holds a position of honor, being the main line to which all others are close, causing the many yin lines below to come and be obedient. This is precisely because those in superior positions have virtue, thus being able to lead and subdue the people.

原筮元永貞無咎以剛中也者，言九五所以為天下之人來比附而無咎者，蓋其以剛陽之徳居上卦之中故也。不寧方來上下應也者，言九五以剛陽之徳居於尊位，上下眾陰皆親附於己，至於不寧之人，罔不來應也。後夫凶其道窮也者，親比之時，已獨後人，是比道已窮，其凶也，不亦冝乎。

The Commentary on the Judgment says, "Original divination is original, enduring, and constant, without fault, because it is due to the strong and yang virtue in the central position of the upper trigram." This means that the Nine in the Fifth position can attract the people of the world to be close to it without fault, precisely because it holds the strong and yang virtue in the central position of the upper trigram. The Commentary on the Judgment also says, "Those who are not at peace will come," meaning that the Nine in the Fifth, with its strong and yang virtue in the position of honor, has many yin lines above and below coming to be close to it. Even those who were originally not at peace will not fail to respond. The Commentary on the Judgment further says, "Those who come later will meet misfortune, for their path is exhausted." This means that when the whole world is coming together in mutual closeness and assistance, if one deliberately lags behind others, then the path of mutual support and assistance has reached its end. To meet misfortune is only natural.

象曰：地上有水，比。先王以建萬國，親諸侯。

The Image Commentary explains: There is water above the earth, and water and earth are closely connected, which is the image of the hexagram of "Comparison." The former kings observed this image, and thus established many states, drawing close to and winning over the various feudal lords.

義曰：坤下地也，坎上水也。且地得水則潤澤，水得地則安流，今地上有水，乃合和親比之象也。先王以建萬國親諸侯者，言比之大莫大於建國親侯，是以先王法此象，建萬國使相親附，其諸侯使之和協，然後天下四方皆可以使之親比也。且諸卦言君子，而此獨言先王者，蓋建國親侯莫非天子之事也，故止言先王。凡能君臨天下、愛萬民，通謂之君子；又諸卦或言後者，天子諸侯之通稱也。

Hu Yuan explains: The lower trigram is Kun (Earth), and the upper trigram is Kan (Water). When earth receives the nourishment of water, it becomes moist and fertile; when water receives the support of earth, it flows smoothly. Now, water is on the earth, which symbolizes mutual harmony and closeness. The Image Commentary says, "The former kings established myriad states and drew near the feudal lords," meaning that the greatest aspect of the principle of mutual affinity is to establish states and draw near the feudal lords. Therefore, the former kings followed this image, establishing myriad states so that they could be close to each other, and drawing the feudal lords together to achieve harmony and cooperation, thus enabling the whole world to be close and supportive of each other. Additionally, most Image Commentaries of other trigrams speak of "the gentleman," but here it says "the former kings," because establishing states and drawing near the feudal lords are duties of the Son of Heaven. Therefore, only "the former kings" is mentioned. Any one who rules over the world and cares for the people is generally called "the gentleman." In some Image Commentaries, "the ruler" is used, which is a general term for both the Son of Heaven and the feudal lords.

初六：有孚比之，無咎。有孚盈缶，終來有它，吉。象曰：比之初六，有它吉也。

The Line Statement of the first line says: With sincerity, one approaches others and has no fault. Sincerity is full, like fine wine in a simple earthen vessel; eventually, unexpected people will come to join, resulting in good fortune. The Image Commentary explains: The first line of the卦 of "Comparison" attracts unexpected followers and thus attains good fortune.

義曰：凡親比之道，貴心無繫應，光大其志，來者見納，則得為比之道也。今初六處比卦之初，以柔順之質而上無專應，是有由中之信，行親比之道，自然不蹈於咎過者也。有孚盈缶者，缶即素質之器也。凡親比之人，苟無由中之信，雖豐其禮，盛其器，以接於物，終無有信之者。今以至約之禮、至儉之器也，然此初六本有至信發之於中以接於物，雖此質素之器，以其信而盈溢之，則合於親比之道，所以獲吉也。故《左傳》曰：「苟有明信，澗溪沼沚之毛，蘋蘩薀藻之菜，筐筥錡釡之器，潢汙行潦之水，可以羞於王公，可以薦於鬼神。」夫以鬼神之尊、王公之貴，以此微薄之物尚可為薦羞，蓋以至誠為之本，而物為之末也。

Hu Yuan explained: The value of the way of mutual affinity and support lies in not being fixated on a particular object, but rather in broadening and expanding one's aspirations, and welcoming all who come to join. This is in accordance with the proper way of "comparison" or "affinity." Now, the line "Initial Six" is at the very bottom of the "Comparison" hexagram. With a gentle and compliant nature and no specific corresponding superior above, it shows that it is acting with sincere inner faith in the way of affinity, naturally avoiding mistakes. The phrase "having sincere faith, filling the jar" refers to a simple earthenware jar. If one who seeks affinity with others lacks genuine sincerity, even if they offer rich ceremonies and splendid vessels, no one would believe them. Now, "Initial Six" uses the simplest rites and the most modest vessels; yet it naturally emits a profound sincerity from within to treat others. Even though it is merely a simple earthenware jar, because sincerity fills it, it conforms to the way of mutual affinity and support, thus attaining good fortune. Therefore, the "Zuo Zhuan" says: "As long as there is sincere and evident faithfulness, even wild grasses in mountain streams and marshes, and aquatic plants like苹,蘩,蕰藻, as well as square baskets and round trays, and cooking vessels with or without feet, and accumulated water or flowing water on the road, can be presented to princes and offered to spirits and deities." Even with such humble offerings, esteemed spirits and high-ranking princes can accept them for worship, showing that sincerity is fundamental, while vessels are merely secondary.

終來有它吉者，蓋此初六本負廣大之徳，無專應之私，又以其至信盈溢於素質之器，故於終乆之道，有它來比輔而得其吉也。若西漢鄭當時，待四方賢士以延時髦，而輔己之不逮，然奉養不過一盤餐而已，蓋本以至信接物，當世賢士英傑莫不歸心，以是盡所以比附之道也。

The phrase "In the end, there will be others who come to support it, resulting in good fortune" is because the initial line (初六) originally possesses broad virtue and does not harbor selfish intentions towards a single person. It fills a simple vessel with sincere heart, so in the long run, unexpected people will come to support it, thus resulting in good fortune. Just like Zheng Daishi of the Western Han dynasty, who entertained talents from all over the country and attracted outstanding talents of his time, using them to compensate for his own shortcomings. Yet the food he provided was merely a simple meal. Exactly because he treated people with utmost sincerity, the virtuous and outstanding talents of that time did not fail to be attracted to him—thus fully embodying the principle of mutual support and assistance.

六二：比之自內，貞吉。象曰：比之自內，不自失也。

The Line Statement for six two says: From the Inner Trigram, it approaches and adheres to nine five, and by maintaining the correct position it attains good fortune. The Image Commentary explains: Approaching and adhering from the Inner Trigram indicates that it has not lost the proper path it should uphold.

義曰：六二止與九五相應，是不若初六之廣大其道、恢宏其志、廣比於人，但偏私以應於五，故於卦言之，是自內而比於上也。然得其貞吉者，以六二志偏專應，苟更不以正道處之，則滛邪佞媚無所不至也，故當大正乃得吉也。

Hu Yuan explains: The line six in the second corresponds only with the line nine in the fifth, unlike the line six at the beginning which broadens the way and expands the mind to widely connect with others. The line six in the second merely responds to the line nine in the fifth with a biased heart, so in the whole hexagram, this is called following the inner trigram to approach the upper trigram. However, the reason it can achieve 'upright fortune' is that the line six in the second's mind is focused on one direction. If it does not use the correct path to conduct itself, then improper and flattering actions would have no limits. Therefore, it must maintain uprightness to attain good fortune.

六三：比之匪人。象曰：比之匪人，不亦傷乎。

The Line Statement of the third line says: The person one is close to is not the proper one. The Image Commentary explains: To be close to an improper person, is it not regrettable?

義曰：六三過二，不得中也；以陰居陽，不得正也。夫以不中不正之人，當親比之世，則所行皆非人之常道也。夫以是，雖有中正之人，必不相輔。故孔子於衛主顏讎由，彌子之妻與子路之妻兄弟也，彌子謂子路曰：「孔子主我，衛卿可得也。」子路以告，孔子曰：「有命。」孔子進以禮，退以義，得之不得曰有命，是聖賢之人雖欲假位行道，汲汲於救時，然非人則不主也。

Hu Yuan explained: The sixth line in the third position has crossed over the second position of the lower trigram, so it is not in the center; also, since it is a yao of yin in a yang position, it is not correct. A person who is neither in the center nor correct, living in an era when all under heaven are united and attached to each other, will inevitably do things that are not in accordance with the usual way of people. Therefore, even if there are people who are both in the center and correct, they will certainly not be willing to assist him. That is why Confucius stayed at Yan Chouyou's house when he was in the State of Wei. Mi Zixia's wife and Zi Lu's wife were sisters. Mi Zixia told Zi Lu: "If Confucius is willing to stay at my house, the position of minister of state in Wei can be obtained." Zi Lu told Confucius about this. Confucius said: "Everything is determined by heaven's mandate." Confucius took office according to propriety and retired according to righteousness. Whether he obtained or did not obtain a position was all due to heaven's mandate. This shows that although sages and virtuous persons also wanted to use official positions to promote their ideas and urgently wanted to help the world, if the other party was not a proper person, they would not be willing to rely on them.

又若魯桓公以不正之人，於家則殺兄，於國則弒君，嘗欲求於衛，至桃丘之地，而衛侯以其弒逆不正之君，則弗與之見，故仲尼於《春秋》但書公衛侯於桃丘弗遇。是由持不正之道，欲求比於人，則人莫之於輔，以人莫有與之者，誠可悼也，故象曰不亦傷乎，是可傷也。

For example, Lu Huan Gong was a person who acted improperly: he killed his elder brother at home and assassinated the king in the state. He once intended to meet with the Duke of Wei, but when he arrived at Taoqu, the Duke of Wei refused to meet him because Lu Huan Gong was an unjust and rebellious ruler. Therefore, Confucius in the Spring and Autumn Annals only recorded that "Lu Huan Gong made an appointment with the Duke of Wei at Taoqu, but they did not meet." This shows that if one pursues an improper path to gain others' support, others will not assist him. Since no one is willing to be his companion, it is truly regrettable. Therefore, the Image Commentary says "Is it not a sorrow?" which precisely refers to this regrettable situation.

六四：外比之，貞吉。象曰：外比於賢，以從上也。

The Line Statement of the Fourth Line says: Attach yourself to the Nine in the Fifth of the Upper Trigram, maintaining correctness to gain good fortune. The Image Commentary explains: Going out to attach oneself to the virtuous is to comply with the sovereign above.

義曰：二言比之自內者，以其上繫於九五，一志而專應之，是自內而比者也。此六四外比之貞吉者，蓋初六有由中之信而能比天下之賢，故不專於一應而天下之人皆比之，故有它來之吉；此六四既非初之專應，必須外比於九五之賢也。然以陰居陰，履得其正；九五以陽居陽，亦得其正。故九五之爻以一陽居至尊，眾陰之所歸也，此則徃而親比之，是能外附於賢而不失其正道，所以獲吉也。

Hu Yuan explains that the line "Six in the Second says 'to be attached to the superior from within'" is because it is entirely devoted to connecting with Nine in the Fifth, focusing solely on harmonizing with it. This belongs to the inner trigram attaching itself upward. Here, the line "Six in the Fourth says 'to be attached from outside, constancy brings good fortune'" is because Six at the Beginning holds sincere faith from within and can attach itself to all virtuous people throughout the world. Therefore, it does not exclusively respond to a particular line, but all people come to attach themselves to it, resulting in good fortune from unexpected attachments. Since Six in the Fourth does not have another specific line to respond to, it must go outward to attach itself to Nine in the Fifth, the virtuous person. Moreover, Six in the Fourth, being a yin line in a yin position, stands on the correct position; Nine in the Fifth, being a yang line in a yang position, also occupies the correct position. Nine in the Fifth, as a yang line in the supreme position, is the center to which all the yin lines converge. Therefore, Six in the Fourth goes to attach itself to it, which is being able to attach itself to a virtuous person outwardly without losing its own correct path, thus obtaining good fortune.

九五：顯比，王用三驅，失前禽，邑人不誡，吉。象曰：顯比之吉，位正中也。舍逆取順，失前禽也。邑人不誡，上使中也。

The Line Statement of the Fifth Line says: Clearly and openly attaching to people, the king hunts with the 'three drives' ritual, letting go of the game that flees forward, without needing to specially admonish the people within his territory, resulting in good fortune. The Image Commentary explains: Attaching clearly and obtaining good fortune is because the Nine in the Fifth occupies the central and upright position; abandoning those who depart against the will and keeping those who come in submission, hence letting go of the game that flees ahead; the people within the territory need not be admonished, because those in authority govern them by the middle path.

義曰：九五顯比者，言此九五以剛明居至尊，為比之主者也。必須虛心廣志，以待天下之賢，以比天下之人，故於比道光大也。今反一志專應，其道褊隘而私繫於物，是止能顯然明比於六二也。王用三驅失前禽者，三驅，田獵之禮，欲左者左，欲右者右，不用命者入吾網，此三驅之禮也。然用此三驅者，蓋從田獵之時，禽有逆之而去者則棄而殺之，其有順而來者則愛而活之，田獵之禮常失前往之禽也。

Hu Yuan explains: The phrase "nine in the fifth is manifestly harmonious" means that the nine in the fifth, possessing the virtue of strength, clarity, and enlightenment, holds the supreme position. It should be humble and open-minded, ready to welcome the virtuous throughout the world, and harmonize with all people, thus making the principle of "harmony" flourish. However, now it is preoccupied with a single line, its path is narrow and it is privately attached to a particular object, and thus it can only clearly harmonize with the sixth in the second. The phrase "the king uses three drives, losing the birds that come before" refers to the ancient hunting ritual of three drives: those that run to the left are let go to the left, those that run to the right are let go to the right, and only those that run into the net are captured. This is the ritual of three drives. The reason for using three drives is that during hunting, animals that run away from the hunters are not pursued, while those that run towards the hunters are compassionately released. Therefore, according to the hunting ritual, the animals that run forward are always released.

今九五不能恢洪廣大其道，而止應於二，是應於己者則比之，不應於己者則棄之，是常失於不應己者也。邑人不誡吉者，言九五其志既狹，但顯然明比於二，是不能親天下之賢，而賢者亦不來附於上，故止於已邑之人不為誡令，而歸附於已，故得其吉也。象曰顯比之吉位正中也者，五處至尊，不能廣逺其志，而苐顯然比於六二，然本不得吉，此所以獲吉者，蓋以其居中得正也。邑人不誡上使中也者，言此比道雖不廣，而能於己邑之間不須誡令而得吉者，蓋由居上者使以中道之故也。

Now, nine in the fifth cannot expand his way to be grand and extensive, but only corresponds with six in the second, which is like: those who correspond with him are close, and those who do not correspond are abandoned, thus often losing those who originally did not correspond with him. The phrase "the people of the city do not need to be warned, which is auspicious" means that since nine in the fifth has a narrow mind, he only clearly attaches to six in the second, and thus cannot be close to the virtuous people of the world; the virtuous people will not come to attach to him. Therefore, only the people within his territory need not be specially commanded or warned, and they naturally attach to him, thus obtaining auspiciousness. The Image Commentary says "the auspiciousness of the close relation is due to the correct position in the center," meaning that nine in the fifth is in the supreme position, yet cannot broaden his mind and vision, and only clearly attaches to six in the second. According to reason, he should not obtain auspiciousness. However, he still obtains auspiciousness because he is in the center and has the correct position. The Image Commentary says "the people of the city do not need to be warned, because the superior one uses the middle way," meaning that although his way of attachment is not extensive, he can obtain auspiciousness within his territory without issuing orders or warnings, which is due to the superior one using the middle way to govern them.

上六：比之無首，凶。象曰：比之無首，無所終也。

The line statement of the sixth line at the top says: One is close to others but does not wish to take the lead or be the first to join, which is dangerous. The image commentary explains: Being close to others but not taking the lead first indicates that there will be a bad outcome.

義曰：比言無首凶，而乾言無首吉者，何也？蓋乾之為道，至剛至健，若為事物之先，必至玩威而暴物，是必待物之來犯，然後從而加之，所以得吉也。此親比之道，必先往比於人，如在下者比於上，卑者比於尊，愚者比於賢，又原其情性，筮決其善惡，觀其有元永貞三徳之人，從而附之。如是，卑可升於尊，愚可至於賢，是必先往而比，則可獲其吉也。是故聖人一起，天下之人畢來附之，其有不從而逆之者，則為聖人之所誅戮也，故有後夫之凶。今上六以陰柔之質，居比卦之終，是不能率先親比於賢者，所以致其凶咎，信無所終也。

Hu Yuan explains: The hexagram Bi says "no leader" is ominous, but the hexagram Qian's "Yong Ji" says "a group of dragons with no leader, auspicious," so why is this? Because the principle of Qian is extremely strong and vigorous. If one always acts ahead of others, it will inevitably lead to the abuse of power and the brutal treatment of others. Therefore, one should wait until others commit offenses before taking action, thus achieving auspiciousness. In contrast, the way of mutual affection and support is opposite. One must first approach and attach oneself to others. The lower should approach the higher, the humble should approach the noble, the foolish should approach the wise. At the same time, one must investigate the nature of the other party, using divination to judge their goodness or evil, and confirm that they indeed possess the three virtues of Yuan, Yong, and Zhen before following and attaching oneself to them. In this way, the humble can rise to a high position, and the foolish can advance to wisdom. Therefore, one must go ahead to attach oneself in order to achieve auspiciousness. Thus, when a sage arises, all people come to attach themselves. Among them, those who refuse to obey and resist will be punished by the sage. This is what the hexagram statement means by "the one who comes later is ominous." Now, the upper sixth line, with its yin and soft nature, is at the end of the hexagram Bi, which is exactly the one who does not go ahead to attach oneself to the virtuous. Therefore, it incurs misfortune and will certainly not have a good ending.

小畜：亨。密雲不雨，自我西郊。

The Hexagram Statement of the Lesser Accumulation hexagram says: There is a small accumulation, and it is smooth and unimpeded. Thick clouds are gathering but rain does not fall; the clouds arise from the western suburbs. "Xu" here means accumulation and restraint. The upper trigram, Xun (Wind), with its gentle and yielding nature, restrains the strong and vigorous nature of the lower trigram, Qian (Heaven). Since its power is limited, it is called "Lesser Accumulation."

義曰：《序卦》云：「比必有所畜，故受之以小畜。」是由比卦旣相親比，則必有畜積之道也。蓋此一卦是乾巽二體，乾本剛健而居上，處於下則必務於進；而巽以柔順處上，必不能止御之也。亦猶在上之邪欲已形，然雖有順正之德，必不能止畜之也，故得小畜之名。

Hu Yuan explains: The "Xu Guan Zhuan" says: "When people are close to each other, they will inevitably accumulate, so the hexagram following "Bi" is "Xiao Xu." This is because "Bi" discusses mutual affinity, and after that, there must be a way of accumulation. This hexagram is composed of the trigrams Qian and Xun: Qian is naturally strong and vigorous, and should be in the upper position, but now it is in the lower position, so it will certainly strive upward vigorously; while Xun, with its gentle and compliant virtue, is in the upper position, but will certainly not be able to stop it. This is like when the perverse desires of those in power have already become evident, and even though those below have gentle and upright virtue, they will ultimately be unable to stop or contain them. Therefore, this hexagram is named "Xiao Xu," meaning the power to contain is very limited.

此小畜亨者，以大畜之卦其畜道至盛，故不言亨；而此得亨者，蓋大畜是乾下艮上，以乾在下必欲上通，而艮居上卦為山，又能止物，是使在下之陽不得上進，及夫畜極乃亨，故卦下所以不言亨也。若此小畜亦乾在下而巽在上，巽以柔順之質不能拒物，乾雖上進而不能止之，故初則復自道，九二則牽復，至於依附乃能止之，獨止於九三一爻而已，是陽志得以上升，故言亨也。然按此一卦之跡，其文王之事耶。蓋文王當紂殘暴不道之君，以己雖有其才德，然紂之左右前後皆僉壬，故終不能止之也。以此知文王內文明外柔順，而道在小畜也。

The Hexagram of Xiao Xu says "smooth" because we can compare it with the Hexagram of Da Xu. The principle of accumulation and restraint in Da Xu is extremely strong, so its Hexagram Statement does not say "smooth." In contrast, Xiao Xu says "smooth." This is because Da Xu has Qian below and Gen above. Qian at the bottom naturally wants to ascend, but Gen above, symbolizing a mountain, can block things, preventing the yang lines from advancing. Thus, it accumulates and restrains until it reaches the extreme, then becomes smooth, so the Hexagram Statement does not say "smooth." In Xiao Xu, Qian is still below and Xun is above. However, Xun, with its gentle nature, cannot block others. Qian, although striving upward, cannot stop it. Therefore, the first line, "Fu Zi Dao," means returning to the original path. The second line, "Qian Fu," means being pulled back together. They return until they find something to rely on and are onlywith difficulty stopped at the third line. Since the yang lines still have the ability to advance, the Hexagram Statement says "smooth." If we consider the situation reflected in this Hexagram, it is likely describing the circumstances of King Wen. King Wen encountered a tyrannical and wicked king, King Zhou. Although he had virtue and talent, King Zhou was surrounded by villains, so he could not be stopped. This shows that King Wen was civilized within and gentle on the outside, and his situation was in accordance with the principle of Xiao Xu.

密雲不雨自我西郊也者，夫陰陽交則雨澤乃施。若陽氣上升而陰氣不能固蔽則不雨；若陰氣雖能固蔽而陽氣不交，亦當不雨，猶若釜甑之氣，以物覆之則蒸而為水也。夫東震北坎皆陽方，其陰氣上交於坤位則雨矣；南離西兌皆陰方，其雲氣不能為雨。今言自我西郊，是雲氣起於西郊之陰位，必不能為雨也。以人事言之，則猶君之邪惡已形，而又有便佞之臣左右逢迎其志，其間雖有一二賢正之人，亦必不能止矣。夫君欲旣行而諂諛以滋之，臣又不能止畜，則膏澤何從而下哉。

The phrase "dense clouds do not rain, arising from the western suburb" means that rain will fall only when the yin and yang energies meet. If yang energy rises but yin energy fails to cover it closely, rain will not fall. If yin energy is able to cover it, but yang energy does not come to meet it, rain will still not fall. This is like the steam in a cooking pot, which can condense into water only when covered. In terms of directions, the east and north belong to the yang direction, and when their yin energy rises to meet the earth (kun) position, rain will fall. The south and west belong to the yin direction, and clouds there cannot form rain. Now the hexagram statement says "arising from the western suburb," which means that clouds arise from the western suburb, a yin direction, so rain will certainly not fall. Using human affairs as an analogy, this is like a ruler's wickedness already being evident, with a group of flatterers around him who please his mind. Even if there are one or two virtuous and upright officials, they will certainly be unable to prevent it. If the ruler's private desires have already spread, and flatterers further encourage them, and the upright officials are unable to stop it, then how can grace reach the people?

彖曰：小畜，柔得位而上下應之，曰小畜。健而巽，剛中而志行，乃亨。密雲不雨，尚往也。自我西郊，施未行也。

The Commentary on the Judgment explains that in the hexagram of Xiao Xu (Small Accumulation), the line six in the fourth is a yin line occupying a yin position and thus is in the correct place. All five yang lines above and below correspond with it, hence it is called "Small Accumulation." The lower trigram is strong and firm, while the upper trigram is humble and yielding. The two strong lines, nine in the second and nine in the fifth, occupy the central positions of the upper and lower trigrams respectively, allowing the heart's aspirations to be carried out, thus achieving smoothness. The phrase "dense clouds without rain" indicates that the yang energy is still rising continuously and has not yet combined with the yin energy. The phrase "from the western suburbs" means that the grace has not yet descended.

義曰：柔得位而上下應之曰小畜，此指六四而言也。小畜卦有二義。何者？夫陽以生物，其德至大；陰以濟陽，其德至小。今六四以一陰柔得位，體無二陰以分其應，故上下五陽皆應之，是小者能畜矣。夫三陽在下而並進，四以一陰獨當其路，勢極柔弱，必不能止御，至於進極乃始能畜，是小有所畜也。此二義也。

The Commentary on the Judgment says, "A flexible yao in the right position with the upper and lower yao responding to it is called 'Small Accumulation'." This refers specifically to the sixth yao in the fourth position. The character "xu" in "Small Accumulation" has two meanings. Yang energy nurtures all things and has great virtue; Yin energy assists Yang energy in forming things and has little virtue. This is the distinction between "strong" and "weak" in terms of the qualities of Yang and Yin. The sixth yao in the fourth position is a Yin yao that is properly placed in the fourth position, which is a Yin position. This is called "getting the right position" (in the system of yao positions, even numbers are Yin positions, and a Yin yao in such a position is considered appropriate). There are no other Yin yao in the entire hexagram to share the response of the many Yang yao, so all five Yang yao respond to it. One Yin and one Yang responding to each other is called "response," which is why a small Yin can restrain many Yang. Now look at the lower trigram Qian, which consists of three Yang yao moving upward together. The sixth yao in the fourth position alone is a Yin yao blocking the way, and its strength is very weak. At first, it could not stop the Yang energy at all, but only when the Yang energy reached the end could it barely restrain it, and the amount it could restrain was very limited. Therefore, it is called "small accumulation."

健而巽、剛中而志行，乃亨者，此據二體而言，又就釋所以得亨之義也。夫乾以健位於下，巽以順處於上，乾健務進而巽順不能止之，使其剛健巽順安然由中而行，是於邪欲得亨耳。密雲不雨、自我西郊，施未行也者，已解在前。

"The statement 'Strong and flexible, with firmness in the center and will fulfilled, thus it is smooth' discusses the two trigrams above and below, and also explains why Xiao Xu can be smooth. The lower trigram Qian represents strength and vigor at the bottom, while the upper trigram Xun represents flexibility and gentleness at the top. 'Firmness in the center' refers to the two yang lines, nine two and nine five, each occupying the central position of the upper and lower trigrams. 'Will fulfilled' means their intentions are carried out. The strength and vigor of Qian push upward continuously, while the flexibility of Xun cannot stop it. Thus, that strong energy flows smoothly through Xun's flexibility, proceeding steadily. In Hu Yuan's view, this allows even improper desires to be fulfilled. As for the sentence 'Dense clouds without rain, coming from the west suburb, the application has not yet been carried out,' the previous text has already explained it, so there is no need to repeat it here."

象曰：風行天上，小畜。君子以懿文德。

The Great Image Commentary says: Wind blowing across the heavens represents the hexagram of Small Accumulation. The gentleman takes inspiration from this, cultivating and refining his literary accomplishments and moral virtues. "Yi" means beauty or to make beautiful, and "wende" refers to the cultivation of etiquette, music, and scholarly culture.

義曰：風者，震動之氣，能生物，亦能成物，其行於地上，則可以助天地生成之力也。今以二體言之，則巽在乾上，則是風行於天之上，其功不及於物，是小畜之象也。君子當此之時，知其未可以進用，則懷畜仁義，懿美文德，樂天知命，待時而動，其志在於佐君以澤天下之民物而已。

Wind is the vital energy that can move all things, capable of both bringing forth and promoting them. When wind blows across the earth's surface, it helps heaven and earth accomplish the function of nurturing and sustaining life. Now, looking at the upper and lower trigrams, the trigram Xun (Wind) is placed above the trigram Qian (Heaven), indicating that the wind is blowing in the sky and not reaching the earth's surface or the myriad things on it. Its effectiveness does not reach the practical level, which is the image of Xiao Xu (Small Accumulation), where the accumulation is very slight. A gentleman in such a situation understands that he is not yet at the time to take up official duties and serve the state. Therefore, he retreats to accumulate benevolence and cultivate virtue and literary accomplishments, content with heaven's mandate without complaining, and waits quietly for the right opportunity to act. What remains in his heart is always the aspiration to assist the sovereign and extend his grace to all people and things under heaven.

初九：復自道，何其咎，吉。象曰：復自道，其義吉也。

The line statement for Chou Jiou says: Returning upward along one's own proper path, where could there be a mistake? It is auspicious. The Small Image Commentary says: Returning along one's own path, by reason it is inherently auspicious.

義曰：乾體在上，今居於下，必務上進也。此初九以剛健之質居乾之初，勢必務進，而又應在六四，六四又以柔弱居巽始，是必不能為之制畜，但聽其進而不拒，順其性而不違，此所以得復自故道而剛志得行，安然不犯咎過而自以為吉也。象曰其義吉也者，言復自故道而無所違拒，於義理自吉也。

Heavenly Stem: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branch: 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: Xiao Xiang Chuan = Small Image Commentary Xiang Chuan = Image Commentary Xia Gua = Lower Trigram Chu Ji = Nine at the Beginning Liu Si = Six in the Fourth The trigram Qian originally represents Heaven, which should be in the upper position, but now it is in the lower trigram, so it must strive to move upward. Chu Ji, with its strong and vigorous nature, is located at the very first line of the Qian trigram, and by position it must urgently move upward. It corresponds with Liu Si, which is located at the beginning of the Xun trigram. Liu Si, with its weak nature, has no strength to stop Chu Ji, and can only allow it to proceed without obstruction, following its natural tendency without resistance. Therefore, Chu Ji can return to its original proper path and move forward, its strong and vigorous aspirations can be realized, and it remains stable without committing any mistakes, which is naturally auspicious. The Xiao Xiang Chuan says, "Its meaning is auspicious," meaning it follows the original correct path without encountering anyone who opposes or obstructs it, and from the perspective of reason, it is naturally auspicious.

九二：牽復，吉。象曰：牽復在中，亦不自失也。

The line statement for the second line says: Being involved and returning together, it is auspicious. The small image commentary says: Being involved and returning is because nine two is in the central position of the lower trigram, thus not losing one's proper position.

義曰：九二以剛陽而務進，然其應在五，五雖以剛陽居上，而體本巽順，非制畜之極，不能逆己之進，故得牽連而復。所以得吉者，居中之故也。然五本剛健，雖不違己志，然猶不若六四以柔道依違於初，使其安然上進，故此必待牽連而後得復也。象曰牽復在中，亦不自失也者，言九二必待牽連而後復，是不能復有所為，但於己不自失耳。

Nine Two is a yang line that is determined to move upward. It corresponds with Nine Five. Although Nine Five is also yang and occupies the upper trigram, the nature of the upper trigram is gentle and yielding, so it is not strong enough to restrain Nine Two. Therefore, Nine Two is drawn back to the right path by its kindred. It is fortunate because it is in the central position of the lower trigram and acts without bias. However, Nine Five, by nature strong and vigorous, though not opposing Nine Two's will, is not as effective as Six Four, which is gentle and yielding, and allows Nine One to move upward freely. Thus, Nine Two must wait for external guidance before it can return. The Small Image Commentary says, "Being drawn back in the center, it does not lose its proper place," meaning that Nine Two can only move when drawn, indicating that it cannot act on its own. However, in itself, it does not lose its proper position.

九三：輿說輻，夫妻反目。象曰：夫妻反目，不能正室也。

The third line statement says: The wheel of the carriage falls off, and the path cannot be traveled; husband and wife turn against each other. The Small Image Commentary says: Husband and wife turn against each other because the husband is unable to properly manage his household. "Say" is interpreted as "fall off," "yu" means carriage, and "fu" refers to the wheel.

義曰：輿，車也；輻，車輪也。乾為陽，故稱夫；巽為長女，故稱妻。言九三以剛健欲務上進，上九居畜之極，固止而不從之，是故輿說其輻而不能行，夫妻反目而不能正。然按大畜之三，則曰閒輿衛，利有攸往，而此言輿說輻者，蓋大畜之時，臣能以大正之道畜君於始，使其邪欲之不行，故畜則有厲，而二則說輹，九三畜極則通，所往皆獲其利，故曰閒輿衛，利有攸往。

"The term '舆' refers to a cart, and '辐' refers to the spokes of a wheel. The lower trigram is Qian, which belongs to the yang, so it is taken as representing a husband. The upper trigram is Xun, which represents a young woman, so it is taken as representing a wife. Nine in the Third, being strong and vigorous, urgently moves upward, while Nine at the Top is at the extreme point of restraint and firmly blocks it, unwilling to yield. Thus the wheel falls off and the cart cannot move, leading to a quarrel between husband and wife and an improper family situation. However, in the hexagram Daxu, the line statement for Nine in the Third says, 'Practice the guarding of the cart and its wheels, it is advantageous to go forward.' The same character '畜' (to restrain) leads to opposite results. The reason is that in Daxu, the minister can initially use the great and correct way to restrain the ruler, preventing the ruler's evil thoughts from taking effect. Therefore, although there is danger at the beginning of restraint, the image of the wheel falling off appears in Nine in the Second. By the time of Nine in the Third, the restraint has reached its extreme and becomes smooth, so going forward brings no loss, hence the statement 'Practice the guarding of the cart and its wheels, it is advantageous to go forward.'"

今小畜巽順居上，其臣之勢微力弱，不能御君邪欲之志，故初則復自道，二則牽復，至此九三方能止畜而不使之進，故曰輿說輻，夫妻反目也。大凡非至聖之人，不能無邪曲之情，必左右前後皆得正人端士，以大正之道而規戒制畜之，使其思慮不入於邪，言動皆由於正，則終有天衢之亨也。

The hexagram Xiao Xu is different: the gentle and compliant Xun is in the upper position, representing a minister who is weak and isolated, unable to restrain the perverse desires of the ruler. Thus, the initial line can follow the old path upward, the second line is drawn back by influence, and by the time it reaches the third line, the force of restraint is only barely sufficient to block further progress, resulting in images of a broken wheel and a quarrel between husband and wife. Generally speaking, those who are not highly enlightened sages are inevitably prone to perverse thoughts. They must be surrounded by upright men on all sides, who admonish and restrain them with the great and correct principles, keeping their minds from straying into wrong paths and ensuring their words and actions follow the right way. Only then can they ultimately reach the state described in the upper nine of Da Xu, walking along a broad and unobstructed path like the thoroughfare in the heavens.

若夫左右前後皆以讒諂佞諛逢迎其惡，則其間雖有一中正之臣，亦必不能止畜之也。夫正臣不能止畜，則放僻邪侈無所不入，驕奢淫佚無所不至，而車輿說輻之咎、夫妻反目之禍，何以逃哉？且大畜始雖不通，至於九三則利有攸往，是其為福也甚大；小畜始雖能亨通，至於九三則有說輻反目之禍，其為患也非輕。蓋制畜之道當在其始，而聖人所以戒也。象曰夫妻反目，不能正室也者，言九三至放縱旣極，而見畜於至正之臣，以至不能正己之室，況於他事乎？則其為禍也可知矣。

In reverse, if a ruler is surrounded by ministers who flatter and slander, catering to his bad habits, then even if there is one upright minister who remains impartial, he will not be able to restrain the ruler. Since the upright minister cannot control the ruler, the ruler will indulge in evil without restraint, becoming arrogant, luxurious, and licentious. He will inevitably suffer misfortunes such as broken carriage wheels and discord between husband and wife. In contrast, the hexagram of Great Accumulation starts with difficulty but at the third line, it says 'favorable to go forward,' resulting in great blessings. However, the hexagram of Small Accumulation begins with smoothness but at the third line, it leads to the misfortune of broken carriage wheels and discord between husband and wife, which are serious problems. This shows that the effort to restrain the ruler's mind must be made at the very beginning. The sages use this to issue a warning. The 'Small Image Commentary' says 'discord between husband and wife, unable to maintain the proper household,' meaning that the third line has indulged to the extreme, and even with the upright minister's restraint, he cannot maintain harmony within his own household, let alone other matters. The resulting calamities are thus unimaginable.

六四：有孚，血去惕出，無咎。象曰：有孚惕出，上合志也。

The statement for the fourth line says: With sincere faith in the heart, injury is removed, fear is dispelled, and there is no error. The Small Image Commentary says: Sincere faith leads to the dispelling of fear because it aligns with the will of the line at the top. "Fu" refers to sincere faith from the heart, "xue" refers to the injury suffered, and "ti" refers to vigilance and caution.

義曰：孚謂由中之信也；血者，所傷之稱也；去，除也；惕，懼也；出，散也。言六四以柔順居巽之初，下之三陽上進，而已獨當其路，將以拒止之而不使其進，則必為其所傷，故當以由中之信發於至誠，依附於上之二陽，同心一志，與之共止畜之，則傷害可以去，惕懼可以出散，而免其凶咎也。

"Fu" refers to sincere integrity from the heart, "xue" is a term for injury, "qu" means to remove, "ti" is fear, and "chu" means to scatter away. The sixth line in the fourth position, being of a soft and yielding nature, is located at the beginning of the upper trigram Xun. Below it, the three yang lines of Qian are rising together, but it alone blocks the path, attempting to prevent them from advancing. Thus, it is inevitably harmed by them. Therefore, it should express sincere integrity with utmost sincerity, attaching itself to the two yang lines above, the ninth line in the fifth position and the ninth line at the top, aligning with them in purpose and effort to jointly restrain the rising yang energy below. In this way, the injury can be removed, fear can be dispelled, and thus avoid danger and mistakes.

象曰有孚惕出，上合志也者，言六四所以畜於物者，蓋上九當制畜之極，已能一心合志，依附於上而共畜之，則能出散惕懼也。此不言血者，蓋惕懼旣散，則去其傷害可知矣。

The Small Image Commentary says, "With sincerity and vigilance, the fear is dispelled, which is in harmony with the upper nine's intention." This means that the reason why the sixth line in the fourth position can restrain external matters is because the upper nine is at the extreme point of restraint, and the sixth line in the fourth position is fully aligned with it, relying on it to jointly carry out the restraint, thus being able to dispel the fear. Here, only the dispersal of fear is mentioned, and "blood" is not repeated, because once the fear has been dispelled, the harm naturally disappears, so it is not necessary to mention it again for the meaning to be clear.

九五：有孚攣如，富以其鄰。象曰：有孚攣如，不獨富也。

The Line Statement of the Fifth Line says: With sincerity, connect with all the lines, and share one's wealth with nearby companions. The Small Image Commentary says: With sincerity, connecting with all the lines, refers to the Nine in the Fifth not wanting to monopolize wealth. "Luan" means to connect and maintain, and "ru" is a particle.

義曰：攣，攀連也；如，語辭也；鄰謂九二也。此九五居小畜之時，位雖剛明，體本巽順，又以由中之信攀攣於物，故九二所以得牽復而上進也。故曰有孚攣如。富以其鄰者，言九二以陽質上應於九五，九五又以由中之信接之，是不專己之富盛而分用於二也。

"挛" means to connect or cling, "如" is a sentence-ending particle, and "邻" here refers to the second line, nine two. When nine five is in the situation of small accumulation, although its line position is yang and prominent, the upper trigram it belongs to is yin and compliant, xun. Moreover, since it uses sincere trust to connect with others, nine two is able to be drawn along and return to the right path, continuing upward. Therefore, the line statement says "there is sincerity and connection." As for "rich with its neighbor," it means that nine two, with its yang quality, connects upward with nine five, and nine five accepts it with sincerity. This shows that nine five does not keep its wealth and strength to itself, but shares it with nine two.

上九：旣雨旣處，尚德載，婦貞厲，月幾望，君子征凶。象曰：旣雨旣處，德積載也；君子征凶，有所疑也。

The line statement of the topmost line says: The rain has already stopped, and people have already settled down; this is the result of upholding virtue and accumulating it deeply. If a woman adheres strictly to this, she may face danger and peril; the moon is nearly full; if a gentleman proceeds further, there will be misfortune. The small image commentary says: The rain has stopped and people have settled down, because virtue has accumulated to its full extent; a gentleman proceeding further meets misfortune because he has already aroused suspicion.

義曰：夫六四以柔順不能畜物，使初得復自故道；至於九五，雖以剛質處中，然體本巽順，故亦不能拒九二之進；至此上九，制畜既極，九三雖欲務上進，乃為己之所御，而其志不通也，故其辭曰輿說輻、夫妻反目是也。夫陽氣上進，陰不能固蔽之，則不為雨澤也，彖所謂密雲不雨是也；若陽氣上升，陰能固蔽之，則蒸而為雨。今此上九是能固畜九三之進，然位雖陽爻，而體本巽順，是陰陽相應而成雨澤，故言旣雨也。

The sixth line is yin and compliant, unable to restrain the yang energy, so the first line can follow the old path and advance upward on its own; when it reaches the fifth line, although it is yang and strong in the central position, the upper trigram is based on the flexible and compliant trigram Xun, which also cannot prevent the second line from ascending; until the top line, the force of restraint has accumulated to its peak, and although the third line strongly desires to ascend, it is blocked by this force, so its aspirations can no longer be fulfilled, which is why the line statement for the third line says, "The cart wheel comes off the axle, and the husband and wife turn against each other." Now considering the interaction of yin and yang in the context of rain: if yang energy rises unchecked, and yin energy fails to contain it, rain will not form. The "Commentary on the Judgment" refers to this situation as "dense clouds without rain." When yang energy rises and yin energy can contain it, the two energies condense and combine, resulting in rain. Now, the top line is able to firmly restrain the upward movement of the third line. Although the third line itself is a yang line, the trigram it belongs to is the compliant Xun. This is like yin and yang responding to each other and thus achieving the nourishing rain, which is why the line statement says, "Rain has already fallen."

旣處者，旣安也。夫六四以柔弱之故，是以惕懼而不敢安；此上九旣為制畜之極，能固止其九三之進，則安然而居，不在惕懼也，故曰旣處。尚德載者，言昔之不雨，今旣雨矣；昔之不安，今旣安矣，此皆由君子之人貴尚其德而行之故也。婦貞厲者，言此上九雖以陽處之，然而體本柔順，下應於九三，是婦道也；以婦而制畜其夫，於正道言之，蓋亦亢厲也。

"Ji chu" means that one has already settled down. The sixth line four, being soft and weak, is constantly cautious and dare not rest in peace all day long; the top nine has reached the extreme point of resting and stopping, able to firmly hold back the third nine from advancing, thus can reside safely without further caution, hence it is said "Ji chu." "Shang de zai" means that before, there was no rain, but now there is; before, there was no peace, but now there is; all of this is because the gentleman values virtue and practices it earnestly, and the accumulation of virtue has reached its full capacity. As for "fu zhen li," it refers to the top nine, although it is a yang line in this position, the nature of the hexagram to which it belongs is originally gentle and obedient, and it also corresponds downward with the third nine, which is like the relationship between a wife and husband. For a wife to restrain her husband, according to the standard of righteousness, is somewhat overly strong and vigorous, thus being dangerous and perilous.

月幾望者，至陰之精也。乾為陽，故為日；巽為陰，故為月。日常滿，月多虧，今至於此，是巽之極而陰之盛也。月至盈而言幾望者，蓋月者臣之象也，君之邪惡旣見畜於臣，是臣德之盛也，然以臣之分則不可過，故當常若月之幾至於望則可也。

The "moon" in "月几望" refers to the essence formed by the extreme Yin energy. Qian is associated with Yang and is symbolized as the sun; Xun is associated with Yin and is symbolized as the moon. The sun is always full, while the moon is often incomplete. Now, at the top line, it is the time when Xun's gentle nature has reached its extreme and Yin energy is extremely strong. Although the moon is nearly full, the line statement only says "almost full," indicating it is still slightly incomplete. This is because the moon symbolizes ministers. Since the minister has restrained the ruler's wrongful thoughts, it shows the minister's virtue and reputation have reached their peak. However, in terms of the minister's proper role, even with great virtue and reputation, they must not exceed the ruler. Therefore, it is appropriate to always remain in the state of the moon being almost full but not yet fully round.

君子征凶者，夫上九居制畜之極而有旣雨既處之事，是時之甚盛也，為君子者若復更有所往，不知其止，則是凶咎之道，此聖人存誠之意也。象曰旣雨旣處，德積載也者，言所以獲既雨既處者，由君子以仁德積之於內而行之於外，以至有大正之道畜其剛健之進，皆由久於積習然也。君子征凶，有所疑也者，言至此道盛之時，若復征進不已，則必為人之所見疑也。

"The gentleman's expedition brings misfortune" means that the Nine at the Top is at the peak of holding back, and there is already a situation of rain falling and people at ease, which is the most flourishing time of circumstances. At this moment, if a gentleman still continues to move forward without knowing when to stop, that is the way to invite misfortune—here, the sage expresses a sincere and earnest warning. The "Small Image Commentary" says "Having rained and having settled, virtue has accumulated," meaning that achieving the result of rain falling and people at ease is entirely due to the gentleman cultivating benevolence internally and practicing it externally, until he can use the great and correct principle to hold back the upward momentum of strength. This is all the result of long-term accumulation and cultivation. It also says "The gentleman's expedition brings misfortune, because there is doubt," meaning that when virtue is abundant and the way is flourishing, if one still insists on moving forward without stopping, it will certainly lead to suspicion from others.

履虎尾，不咥人，亨。

The Hexagram Statement says: Standing on a tiger's tail, the tiger does not bite, and it is smooth and prosperous. "咥" means to bite.

義曰：按《序卦》云，物畜然後有禮，故受之以履。言物旣有所畜聚，須禮以節制之，故履所以次於小畜也。然則履者，禮也。夫人之情，目之於色，耳之於聲，口之於味，鼻之於臭，四體之於安逸，必得禮以節制之，然後所為適中，動作合度，而放僻之心無自入矣。苟不以禮節制之，則必驕情肆欲，無所不至，是其禮不可一失之也。

The "Xugua Zhuan" says: "When things are accumulated, then there is propriety, hence it is followed by the hexagram of 'Lu' (Governing)." This means that after things have been accumulated, they must be regulated by propriety, so the hexagram of "Lu" comes after the hexagram of "Xiao Xu" (Small Accumulation). Thus, "Lu" signifies propriety. Human nature is inclined to desire beauty with the eyes, music with the ears, flavors with the mouth, scents with the nose, and comfort with the limbs. Without propriety to restrain these desires, one's actions would lack measure and one's behavior would be disorderly, allowing improper thoughts to take hold. If propriety is not used to regulate, one would inevitably indulge in desires and act recklessly, capable of anything. Therefore, propriety is indispensable at all times.

此卦上乾為天為剛，是為君、為父、為夫之道也；下兌為澤為順，是為臣、為子、為婦之道也。乾剛在上，是能以尊嚴臨於下也；兌說在下，是能以說順奉於上也。上下相承，故得君臣父子夫婦皆有其節制，則上下之分定，而尊卑之理別，天下之禮行矣。

This hexagram has the upper trigram Qian, symbolizing Heaven and representing strength and vigor, which stands for the position of the sovereign, father, or husband; the lower trigram Dui, symbolizing marshes and representing harmony and compliance, which stands for the position of the minister, son, or wife. The nature of each trigram in this way is called "guade" in the School of Change. The strength and vigor of Qian above can exercise dignity over the lower part, while the harmony and compliance of Dui below can express joy and obedience to the upper part. The upper and lower parts thus complement each other. The lower position's obedience to the upper position is called "cheng." Therefore, among the relationships of sovereign and subject, father and son, husband and wife, there is proper order and restraint. The distinctions between superior and inferior are established, and the principles of respect and hierarchy are clarified, thus enabling the rites of the world to be practiced.

履虎尾，不咥人，亨者，此聖人之意也。虎者，至威至猛之物也；咥，齧也。然今履蹈其尾而不見咥齧，終獲其亨者，蓋言暴猛之物不可以犯，若君子能盡禮以履之，終亦不見其傷也。何則？夫以天下之尊莫尊於君，生殺之權繫之也。若為臣者能內盡其忠，外盡其禮，柔荘肅慎以事於上，則君雖有雷霆之威嚴，亦將溫顏柔色而接之矣。一家之尊莫尊於父，一家之喜怒繫焉。若為子者內盡其孝，外盡其禮，溫柔恭順以事其父，則父雖至嚴，亦將柔順而接之矣。

The phrase "Walking on a tiger's tail, without being bitten, it is prosperous" conveys the profound meaning of the sage. A tiger is an extremely majestic and fierce animal, and "xie" means to bite. However, when a person steps on its tail and is not bitten, he ultimately becomes prosperous. This suggests that fierce things should not be provoked, but if a gentleman can approach them with complete propriety, he will ultimately not suffer harm. Why is this so? The most respected in the world is the sovereign, who holds the power of life and death in his hands; if a minister is fully loyal in his heart and follows propriety in his outward conduct, being gentle, respectful, and cautious in serving the sovereign, then even if the sovereign has thunderous authority, he will still treat him with a gentle expression. In a family, the most respected is the father, whose joy and anger affect the whole family; if a son is fully filial in his heart and follows propriety in his outward conduct, being mild and respectful in serving his father, then even if the father is extremely strict, he will still treat him with a gentle attitude.

況於下者有文以相接，有情以相親，其間縱有離間之心，亦不可得而離間也。是故君父之至嚴，鈇鉞在前，鞭樸在後，為臣子者果盡其心，竭其力，厚其禮以事之，則終不見其傷害也。故曰履虎尾，不咥人，亨。

Moreover, if those in lower positions can interact with each other through propriety and sincerity, then even if someone wishes to create discord, they would find no opportunity. Therefore, even if the sovereign is extremely severe, with weapons displayed before and punishments prepared behind, as a subject or a son, one need only genuinely devote oneself wholeheartedly and serve with deep respect and ceremony, and ultimately will not suffer harm. This is what the Hexagram Statement means by "treading on a tiger's tail, yet the tiger does not bite, and it is prosperous."

彖曰：履，柔履剛也。說而應乎乾，是以履虎尾，不咥人，亨。剛中正，履帝位而不疚，光明也。

The Commentary on the Judgment says: The卦 of Footsteps signifies that the yielding and gentle is treading upon the strong and firm. The lower trigram is harmonious and corresponds with Heaven above, so even though treading on a tiger's tail, it is not bitten, thus achieving success. The Nine in the Fifth is yang and upright, occupying the central and correct position, ascending to the throne of a sovereign with an untroubled heart, its path being bright and upright.

義曰：履柔履剛也者，此言得履卦之名者，蓋由以柔順之體上承於乾剛之質，此所以名曰履也。說而應乎乾，是以履虎尾，不咥人，亨者，此就二體而言之。兌以陰柔處於下，而上承剛健，是由賤之事貴，卑之事尊，苟非盡悅順之禮以事之，則其傷害可知矣；固當執此道以事之，則猶蹈猛摯之獸而亦不見其咥齧也，故曰說而應乎乾，是以履虎尾，不咥人，亨也。

"The hexagram is named 'Foot' because the soft trigram Dui (Lake) is below and supports the strong trigram Qian (Heaven) above, just as a foot treads upon something. 'Dui harmonizes with Qian, so walking on a tiger's tail, it does not bite, and it is advantageous' is explained from the perspective of the two trigrams. The trigram Dui, being yin and soft, is in a lower position and supports the strong and vigorous Qian above. This is like a person of low status serving a superior or a lower position serving a higher one. If one does not show sufficient harmony and submission, the consequences are evident. However, if one follows this path of harmony and submission, even if one walks on a tiger's tail, the tiger will not bite, hence 'Dui harmonizes with Qian, so walking on a tiger's tail, it does not bite, and it is advantageous.'"

剛中正，履帝位而不疚，光明也者，此止言九五之德也。體本剛健，而又以陽處陽，居中履正，是其德剛明而中正也。以此履踐至尊之位而不有疾病，則其道光大而明顯也。

"The yang line in the fifth position is strong, upright, and correct. It ascends to the position of the supreme ruler without any guilt or distress, which is the nature of brightness." This sentence specifically refers to the virtue of the fifth yang line. The upper trigram to which the fifth line belongs is inherently strong and vigorous. The line itself is a yang line occupying a yang position and situated in the central position of the upper trigram. Thus, it is both centered and properly positioned—a single line that is both centered and in its proper place, which the school of the Book of Changes calls "zhongzheng" (upright and correct). This shows that its virtue is strong, clear, and balanced, neither leaning one way nor the other. With such virtue, it ascends to the supreme position without any sense of guilt or inner turmoil, and its way naturally becomes broad and luminous.

象曰：上天下澤，履。君子以辨上下，定民志。

The Great Image Commentary says: Above is Heaven, below is Lake, respect and hierarchy are clearly distinguished, which is the image of the卦 of Footsteps. The gentleman takes this as a model, distinguishing the names and positions of above and below, and calming the people's minds.

義曰：乾，天也；兌，澤也。夫天本在上，今居於上；澤本在下，今居於下，是尊卑分定而各得其所也。故君子於此時，以人之飽食暖衣逸居而無教則近於禽獸也，是以作為禮制以節之教之，辨別其民之上下，安定民之心志，使為君、為父、為夫、為長，凡在人之上者，皆以恩威接於下；使其為臣、為子、為婦、為幼，凡在人之下者，皆以柔順事於上。如此則上下之分定，而人民之志固定矣。

Qian represents Heaven, Dui represents Lake. Heaven naturally belongs above, and in this hexagram it is above; Lake naturally belongs below, and in this hexagram it is below. The distinctions of honor and humility are established, and each occupies its proper position. Therefore, the gentleman at this time reflects that if people merely have enough to eat and wear, live comfortably, and reside in ease without education, they are not far from beasts. Thus, he establishes rites and laws to restrain them and guide them, distinguishing the ranks above and below among the people, and settling the hearts of the people. He ensures that those in positions of authority—such as rulers, fathers, husbands, and elder brothers—treat those below them with benevolence and authority, while those in subordinate positions—such as ministers, sons, wives, and younger brothers—serve those above them with humility and obedience. In this way, the distinctions between superior and inferior are clearly defined, and the people's hearts become settled and unshaken.

初九：素履，往無咎。象曰：素履之往，獨行願也。

The line statement for Chou Jiou says: To perform rites in a simple and unadorned manner, going forward without error. The Small Image Commentary says: To perform rites in a simple manner and go forward is to carry out one's own will alone. "Su" means the original nature, simple and unadorned.

義曰：夫禮之本，本於質。是故冠冕之始，始於緇布之質；衣裳之始，始於韠韍之質；器皿之始，始於汙尊瓦缶之質；飲啜之始，始於太羮玄酒之質，是皆禮之始，率以質素為本也。今初九居履之初，是能本於質素而行，故曰素履也。往無咎者，往則踐履而行之之謂也，言當此履之始而君子能往踐質素而行之，故得無咎。

The fundamental principle of ritual lies in simplicity. Therefore, the original form of the cap was simply a black cloth cap; the original form of clothing was merely a piece of leather loincloth to cover the front part of the body; the original form of vessels was simply a pit dug into the ground used as a wine container, and earthenware jars used for holding things; the original form of food and drink was simply unseasoned meat soup and a bowl of plain water used as wine. All these were the original forms of ritual, all based on simplicity. Now, the Nine at the Beginning is at the beginning of the卦 of Progress, and is exactly able to maintain simplicity and act accordingly, so it is said "simple footwear." The "going" in "without blame when going" means putting it into practice; it means that when the way of ritual is just beginning, the gentleman can personally carry it out and remain simple, thus avoiding mistakes.

象曰獨行願也者，此履卦之初能踐履質素而行者，蓋獨行己之願也。何哉？其為禮之始，本起於質樸，迨後世則尚文尚華，惟君子則能不撓於眾，而獨行此質素之願，以矯正當時於淳約也。

The Small Image Commentary says, "It is the realization of a solitary wish." This refers to the first line of the Lu hexagram, which represents a person who can practice the simple rites. This person alone carries out his own wish. Why is the word "solitary" emphasized? Originally, rites were simple and unadorned, but later generations became overly focused on elaborate and ornate forms. Only the gentleman remains undisturbed by the prevailing trends, alone upholding the wish for simplicity, using it to correct the prevailing风气 and guide the world back to a state of sincerity and frugality.

九二：履道坦坦，幽人貞吉。象曰：幽人貞吉，中不自亂也。

The line statement for the second line says: The path one takes is smooth and wide, and the person who remains quiet and self-restrained upholds the correct path and thus attains auspiciousness. The small image commentary says: The person who remains quiet and self-restrained attains auspiciousness by maintaining inner balance and not being disturbed.

義曰：九二居下卦之中，其體是兌，兌者，和說之謂也。今旣履得其中，又能和說，則是樂其道而忘其憂，踐其道坦坦然安於循理也。幽人貞吉者，幽人則樂道慎獨之人也。凡人之為禮，貴本於中而行，則得其為禮之中道，故《周禮》大司徒以六禮教萬民之中，是所行之禮貴得其中也。

Nine in the Second is in the central position of the Lower Trigram. The Lower Trigram is Dui, which represents Joy. Since it acts in the middle, and is joyful towards others, it finds joy in the path it follows and forgets worries, walking with ease and confidence, following reason with peace of mind. The term "yōu rén zhēng jí" refers to a person who delights in upholding the Dao, and remains self-disciplined even when alone. When people perform rituals, it is important to start from the middle way of the heart, so that the rituals are measured and appropriate. Therefore, the Book of Zhou Li records that the Grand Master of the People uses the Six Rites to teach the people to achieve the principle of "zhōng" (the middle way). This shows that the most important aspect of performing rituals is to be just right.

且凡人之為禮，有恭肅矜莊而過其中者，有簡易惰慢而不及其中者，有外能恭莊而內實不敬者，有內能恭敬而外不整肅者，有顯然能行中道而欺於闇室者，有不欺於闇室而傲於等夷者，是皆為禮失其本而不得其中，故唯此樂道慎獨之人能行之，是於正道而得其吉者也。

When people perform rituals, some are overly respectful and formal, exceeding the proper measure; others are careless and disrespectful, falling short of the standard; some appear respectful on the outside but lack sincerity within; others are sincere inside but not properly composed in appearance; some can act appropriately in public but deceive themselves when alone; others are honest when alone but treat their peers with arrogance and disrespect. All these are examples of losing the fundamental purpose of rituals and failing to grasp the proper measure. Therefore, only those who joyfully uphold the Way and remain cautious in solitude can act with proper propriety, which is the reason for walking on the correct path and attaining auspiciousness.

六三：眇能視，跛能履，履虎尾，咥人，凶。武人為于大君。象曰：眇能視，不足以有明也；跛能履，不足以與行也；咥人之凶，位不當也；武人為于大君，志剛也。

The line statement for the third line says: One who is blind in one eye yet thinks he can see, lame in one leg yet thinks he can walk; stepping on a tiger's tail, being bitten by the tiger, there is danger. This is like a strong soldier forcing himself to act as a great ruler. The small image commentary says: A single eye can see, but it is insufficient to see clearly; a lame foot can walk, but it is insufficient to walk in step with others; the danger of being bitten is due to the improper position of the line; the strong soldier forcing himself to be a great ruler is due to his single-minded and fierce nature.

義曰：六三位過九二，不中也；以陰履陽，不正也。過中失正，則所行之禮皆不知其本始，而不能免其憂、逃其凶也。喩如眇者之能視，亦不足明其中道；跛者之能履，亦不足行其正道。以陰而乘剛，是踐履其虎之尾而見咥者也。且以陰而履剛，其志本暴，猶若強暴之人為于大君，視所行所為皆不中不正而至凶禍者也。

The position of six in the third has passed over the middle position of nine in the second, thus not conforming to the principle of 'center'; also, a yao of yin occupies a yang position, thus not conforming to the principle of 'correctness'. Having gone beyond the center and lost correctness, the rites it performs lack fundamental origin, and misfortune cannot be avoided, danger cannot be escaped. This is like a one-eyed person thinking he can see, yet unable to illuminate the middle path; or a lame person thinking he can walk, yet unable to proceed on the correct path. It uses a yin line to dominate over the yang line below—when a yin line is above a yang line, it is called 'multiplying over' (cheng); when a yin line is below a yang line, it is called 'supporting' (cheng). Together they are called 'cheng cheng', and within this, 'cheng gang' signifies an image of opposing the trend and facing danger—this is like stepping on a tiger's tail and being bitten. Moreover, using a soft and weak nature to tread upon strength and firmness, its intentions inherently carry a sense of forcefulness, like a strong and fierce warrior attempting to become a ruler, with every action neither centered nor correct, ultimately leading to calamity.

九四：履虎尾，愬愬終吉。象曰：愬愬終吉，志行也。

The fourth line statement says: To tread on a tiger's tail, being cautious and fearful, ultimately leads to吉祥. The Small Image Commentary says: Being cautious and fearful yet ultimately achieving吉祥 is because its aspirations are realized. "Sù sù" refers to the appearance of being alarmed.

義曰：愬愬，驚懼之貌也。九四處上卦之初，履六三之上，而六三以陰居陽，其志尚剛武，今九四乘之，是履虎尾也。旣履此剛暴之上，為九四者固當愬愬恐懼，則終得其吉也。何則？四本陰位，今以陽而居之，是本有謙志；又近於九五之尊，五以已有剛明而尚謙志，委任之。旣為上之所委，又能愬愬然恐懼，則得其吉也，故曰履虎尾，愬愬終吉。

"Shushu" refers to a state of fear and unease. The ninth line in the fourth position is at the beginning of the upper trigram, standing on top of the sixth line in the third position. The sixth line in the third position has a yao of yin in a yang position, with a mind inclined toward strength and bravery. Now, the ninth line in the fourth position is above it, which is like stepping on a tiger's tail. Since it is standing on such a fierce line, the ninth line in the fourth position naturally should always be fearful and cautious, and in the end, it will achieve good fortune. Why? The fourth position is originally a yin position, but it is now occupied by a yang yao, indicating a desire for humility and retreat. It is also adjacent to the ninth line in the fifth position, which is a noble position. When two lines are adjacent, it is called "bi" (companionship). The ninth line in the fifth position is itself strong and enlightened, yet values humility. Therefore, it entrusts matters to the fourth line. Since it is trusted by above and itself is fearful and cautious, it naturally attains good fortune. Thus, it is said, "Stepping on a tiger's tail, fearful and cautious, ultimately leads to good fortune."

象曰志行也者，言九四能履蹈於六三之虎尾，終乃得吉而不見其咥者，蓋因已本尚謙而見信任於五，又能愬愬然恐懼，不敢自安，以是而獲其終吉，則己之志得行也。

The Small Image Commentary says, "It expresses the will and action." This refers to the nine in the fourth line standing on the six in the third line, which is like a tiger's tail. In the end, it achieves good fortune without being bitten, because it originally values humility and retreat, thus gaining the trust of the nine in the fifth line. Moreover, it is constantly alert and cautious, never daring to rest for a moment. By relying on these two qualities, it attains the final good fortune, and its inner will and aspirations are thus realized.

九五：夬履，貞厲。象曰：夬履貞厲，位正當也。

The fifth line statement says: To perform rituals with a decisive and strong attitude, and to maintain this course will result in danger. The Small Image Commentary says: The danger arises from acting with decisive strength in ritual, because the position it occupies is inherently very proper. "Guai" means to decide or decisively cut off.

義曰：夬，決也；貞，正也；厲，危也。言此九五以陽居陽，有剛明之德而居尊位，為臨制典禮之主也。夫旣有剛明之德，而又居至尊之位，故能決然定典禮之是非，辨制度之中正，分上下之等夷，齊天下之民志也。夫為禮之道，本於尚謙，在《繫辭》則曰謙以制禮是也。今九五以剛為禮之主，於正道言之，則危厲可知也，故曰夬履貞厲。

"Guai" signifies decisive action, "Zhen" means uprightness, and "Li" means danger. The ninth line in the fifth position holds a yang line in a yang place, possessing the virtue of strength and clarity while occupying the supreme position. This is the person who oversees the rites and rituals. With the virtue of strength and clarity and holding the supreme position, he can decisively judge the correctness of ceremonies, clarify whether the system is upright, define the hierarchy of superior and inferior, and unify the hearts of the people. However, the fundamental principle of establishing and practicing rites lies in the virtue of humility. The "Great Treatise" states, "Humility is used to establish rites." Now, the ninth line in the fifth position uses only decisive action to oversee rites. From the perspective of the correct path, the danger involved is evident. Therefore, the line statement says, "Guai Lu Zhen Li."

象曰位正當也者，言此九五旣為制禮之主，固當尚謙退為本，則得其中而吉也。今乃以剛夬而為之，是於貞道有厲也。故聖人於此責之，言九五所處之位旣已正當，則宜尚謙為本，不可用剛夬以制禮，故有貞厲之道也。

The Small Image Commentary says, "The position is just." This means that since the Nine in the Fifth is the master of establishing rituals, it should fundamentally rely on humility and retreat, thereby being able to act appropriately and achieve good fortune. Now, however, it uses a harsh and decisive approach, which brings danger to the path of upholding correctness. Therefore, the sage here rebukes it: the position of the Nine in the Fifth is already extremely appropriate, so it should even more fundamentally rely on humility and retreat, and should not use a harsh and decisive method to establish rituals. Hence, there is the statement "贞厉" (upright but dangerous).

上九：視履考祥，其旋元吉。象曰：元吉在上，大有慶也。

The line statement of the top line says: Reflect on the results of one's ceremonial conduct along the way, examine the signs of good or ill fortune within them; if in all movements and reversals one adheres to propriety, there will be great good fortune. The Small Image Commentary says: Great good fortune appears at the top line, which is an extremely auspicious and joyful event.

義曰：視，瞻視也；考，稽考也；祥，禍福之兆也。何謂禍福之兆？蓋凡能履其禮之中正而行者，則獲其福慶也；不能由履之中正而行者，則至於禍患也。夫初九居履之初，尚其質素而行之，故得無咎；今此上九居卦之極，是禮法之已成也。禮之旣成，則當視瞻其所行之道，而稽考其禍福也。其旋元吉者，言上九旣居禮法之成，又能視其所行之如何，故周旋反覆之間，皆能獲元大之吉也。象曰大有慶也者，言此上九居禮之成，又能視其禍福，以至周旋之間皆獲元大之吉，是大有其福慶之事也。

"Shi" means to examine and observe, "Kao" means to investigate and examine thoroughly, and "Xiang" refers to omens of misfortune and fortune. What are the omens of misfortune and fortune? Those who act in accordance with the principles of the mean and correctness will receive blessings; those who do not act in accordance with the principles of the mean and correctness will suffer misfortune. The initial line, "Chu Ji," is at the beginning of the Lu hexagram, emphasizing simplicity and sincerity in action, thus having no mistakes. The top line, "Shang Ji," is at the top of the entire hexagram, indicating that the rites have been fully established. Once the rites are complete, one should turn back to examine one's previous actions and investigate the omens of misfortune and fortune. "Qi Xuan Yuan Ji" means that since "Shang Ji" is at the time when the rites are fully established, and it can also examine its own actions and mistakes, it can therefore achieve "Yuan Ji" in all its movements and responses. "Yuan" means great or the beginning of all good things, so "Yuan Ji" means great good fortune. The "Small Image Commentary" says "Da You Qing Ye," meaning that when "Shang Ji" is at the time of complete rites and can examine the omens of misfortune and fortune, achieving great good fortune in every movement, this is naturally a time of abundant blessings.

泰：小往大來，吉，亨。

The Hexagram Statement says: The Hexagram Tai indicates that the small and yielding Yin is moving to the outer trigram, while the great and strong Yang is coming to the inner trigram, resulting in吉祥 and 亨通.

義曰：按《序卦》云，履而泰然後安，故受之以泰。蓋言凡人旣能行其禮典，則必獲其安泰。泰者，安也。以二體言之，則乾本在上，今降而下之；坤本在下，今升而上之，是上下相交、陰陽相，故謂之泰。以人事言之，君以禮下於臣，臣以忠事於君，君臣道交而相和同，則天下皆獲其安泰也，故曰泰。

The "Xugua Zhuan" says: "After walking with propriety comes peace, hence it is followed by the 'Tai' hexagram." This means that if a person can act in accordance with propriety, he will certainly attain peace, hence the "Tai" hexagram comes after the "Lv" hexagram. "Tai" means peace. Looking at the two trigrams, the Qian trigram should be above, but in this hexagram it descends to the inner position; the Kun trigram should be below, but in this hexagram it ascends to the outer position. The upper and lower trigrams interact and communicate with each other, and yin and yang mutually respond and harmonize, hence it is called "Tai." In terms of human affairs, the ruler governs with propriety, humbly submitting to the ministers, while the ministers serve the ruler with loyalty. The relationship between ruler and minister is harmonious and mutually compatible, thus the whole world attains peace, hence the hexagram is named "Tai."

小往大來，吉亨者，自內之外是往也，由外入內是來也。陽德剛明，又主生育，其道至大，故稱大，今下降之，是大來也；陰主柔弱，又為消剝，故稱小，今上而升之，是小往也。陰陽之氣旣交，則萬物得其吉而亨也。以人事言之，則大為君子也，小為小人也。大者來居於內，是君子進用於朝廷；小者往而處外，是小人退黜於巖野也。君子旣進，小人旣退，則君臣之道交而上下之心和同，成治於天下，而天下之民皆得其吉而亨通也。

In the phrase 「小往大来，吉亨」, moving from the inner trigram to the outer trigram is called 「往」, and moving from the outer trigram to the inner trigram is called 「来」. Yang's virtue is strong, clear, and illuminating, and it governs generation and nurturing; its way is great, so it is called 「大」. In this hexagram, yang is within, which is exactly 「大来」. Yin's virtue is gentle and weak, and it governs decline and reduction, so it is called 「小」. In this hexagram, yin is outside, which is exactly 「小往」. When yin and yang energies communicate, all things receive吉祥 and smoothness. In terms of human affairs, 「大」 refers to the gentleman, and 「小」 refers to the petty person. The great ones coming into the inner trigram signify the gentleman being employed by the court; the small ones going out to the outer trigram signify the petty person being banished to the mountains and forests. When the gentleman is employed and the petty person is banished, the relationship between ruler and minister becomes harmonious, the hearts of superiors and inferiors are aligned, and the world thus becomes well governed, with the people receiving吉祥 and smoothness.

彖曰：泰，小往大來，吉，亨。則是天地交而萬物通也，上下交而其志同也。內陽而外陰，內健而外順，內君子而外小人。君子道長，小人道消也。

The Commentary on the Judgment says: The Tai hexagram states, "The small goes away and the great comes in, auspicious, smooth," which means the two energies of heaven and earth meet and thus all things flow smoothly, and the ruler and subject, the superior and inferior, communicate with each other and have the same mind. Yang is within and Yin is outside, strength and vigor are within and gentleness and compliance are outside, the gentleman is within and the petty person is outside. The way of the gentleman grows day by day, while the way of the petty person declines day by day.

義曰：天地交而萬物通者，言陽氣下附，陰氣上騰，二氣交感，萬物得其生而亨通也。上下交而其志同者，上，君也；下，臣也。若君以禮敬接於臣，臣以忠節事於君，財是上志下接，下情上通，上下之道交通，故能行天下之大道也，立天下之大治也，則天下之民皆得其安泰也。

"When heaven and earth interact, all things become connected," meaning that the yang energy descends to attach itself to the earth, while the yin energy ascends to reach the heavens. The two energies interact and respond to each other, allowing all things to grow and flourish smoothly. "When above and below interact, their intentions align," where "above" refers to the sovereign and "below" refers to the ministers. The sovereign treats the ministers with propriety and respect, while the ministers serve the sovereign with loyalty and integrity. Only then can the sovereign's will be effectively communicated downward and the ministers' true circumstances be accurately reported upward. Through the mutual communication between above and below, the great principles of the world can be implemented, leading to the establishment of a well-governed state, and the people can all attain peace and security.

內陽而外陰者，陽為君子，陰為小人，小人外而君子內，泰之道也。內健而外順者，此止以君子之身而言也，故君子內懐剛健之德而外示柔順之貌，以此之故，所以為泰也。內君子而外小人者，言君子則親附而用之，小人則疎遠而黜之，是君子之道日以長，而小人之道日以消。然則聖人作《易》，書不盡言，言不盡意，於此所以丁寧而言者，蓋欲其在位者登君子而任用之，抑小人而黜退之，則天下之事無不舉，萬民之業無不安，是泰道畢矣，故聖人所以申勸而言也。

"Inner Yang and Outer Yin": Yang represents the gentleman, Yin represents the petty person. The petty person is excluded from the outside while the gentleman resides within, which is the way of Tai. "Inner Strength and Outer Smoothness": This statement is based solely on the gentleman himself. The gentleman possesses a strong and virtuous character internally and displays a gentle and compliant demeanor externally. Because of this, he can achieve the way of Tai. "Inner Gentleman and Outer Petty Person": This means that towards the gentleman, one should be close and rely on him, employing him; towards the petty person, one should be distant and reject him, demoting him. Thus, the way of the gentleman grows day by day while the way of the petty person diminishes day by day. The sage composed the Book of Changes, originally because words could not fully express the meaning and speech could not fully convey the intent. Yet here, he repeatedly emphasizes, intending to urge those in power to promote and employ the gentleman, and to restrain and expel the petty person. If this can be achieved, there would be no affairs in the world that cannot be accomplished, and the people's livelihood would be secure and stable, thus completing the way of Tai. The sage spoke thus precisely to clarify and encourage.

象曰：天地交，泰。后以財成天地之道，輔相天地之宜，以左右民。

The Great Image Commentary says: The union of the two energies of heaven and earth is the image of the卦 Tai; the sovereign takes this as a model, regulates and completes the way of heaven and earth in nurturing all things, and supports and coordinates what is appropriate for heaven and earth, thus assisting the people. "Later" refers to the Son of Heaven or the feudal lords, "cai" is equivalent to "regulate," and "left and right" means assistance.

義曰：夫天氣下降，地氣上升，二氣交通而萬物得其生，此天地交泰之道也。後者，天子諸侯之通稱也。蓋天地交泰以生天下之財，是以天子諸侯觀此泰卦之象，阜豐其財，以成就天地生育之道，故作為網罟以畋以漁，作為耒耜以耘以耔，用商賈以通有無，作工功以便器用，阜豐其財，使鰥寡孤獨皆有常餼，此所以成天地化育之道，輔相天地所生之宜，以扶助天下之民而至於安泰也。

Heavenly energy descends and earthly energy ascends, the two energies interact and thus all things are able to grow and flourish. This is the way of the union between Heaven and Earth. "Later" refers generally to the Son of Heaven and the feudal princes. The union of Heaven and Earth produces the wealth of the world, so the Son of Heaven and the feudal princes observe the image of the Tai hexagram and take measures to increase the wealth of the world, thus completing the function of Heaven and Earth in nurturing life. They make nets and traps for hunting and fishing, plows and hoes for farming and cultivating the soil, use merchants to enable the exchange of goods between different regions, and establish artisans' workshops to make tools convenient for daily use. When wealth is abundant, the widowers, widows, orphans, and elderly without children can all have a regular supply of food. This is achieving the way of Heaven and Earth in nurturing and cultivating life, assisting in what is suitable for the growth of beings, and thus supporting the people of the world to reach a state of peace and prosperity.

初九：拔茅茹，以其彚，征吉。象曰：拔茅征吉，志在外也。

The line statement for the first line says: Uprooting the grass, the roots are connected and bring forth similar ones, proceeding with auspiciousness. The small image commentary says: Uprooting the grass and proceeding with auspiciousness is because its will is in the outer world. "Rú" refers to the roots being connected, and "huì" means similar ones.

義曰：乾本在上，今居於下，必務上進，若君子將進用於朝廷，以佐君澤民而興天下之泰也。茹者，相續之稱也；彚者，類也；徵者，進也。夫茅之為物，拔之則其根牽連而起。若此初九之君子旣進用於朝廷，則天下之賢必皆引類而進，則是君子之道長之時也。君子之道得長，則天下之民受其賜，如此則吉莫大也。象曰志在外也者，言初九之君子必將引類而登進者，蓋其志於天下之民而進求其用，所以佐君而共立天下之治，興天下之泰也。

The trigram Qian is naturally at the top, but in this hexagram it is placed at the bottom, so it must strive upward. This is like a gentleman about to be appointed by the court to assist the sovereign and benefit the people, bringing peace and prosperity to the world. "Ru" refers to roots connected together, "Hui" means kindred, and "Zheng" means advancing. When grass is pulled up, its roots are connected and come out in a piece. When the gentleman at the beginning is appointed by the court, all the virtuous talents in the world will inevitably be drawn up together. This is the time when the way of the gentleman grows. When the way of the gentleman grows, the people of the world receive benefits, and there is no greater good than this. The Small Image Commentary says, "His aspiration is external," meaning that the gentleman at the beginning must lead his kindred to advance together, because his mind is on the people of the world. He seeks office not for personal gain, but to assist the sovereign and jointly establish a well-governed world, bringing peace and prosperity to the world.

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。

Nine Two Line Statement says: It can embrace disorder and filth, it can employ those who dare to cross rivers on foot, it does not abandon or neglect distant people, it does not form private factions, thus it follows the middle path. The Small Image Commentary says: It can embrace disorder and filth while following the middle path, because its way is bright and vast.

義曰：九二以剛明之德居中，而上應於六五之君，為六五之所任，是君子見用於時，為興泰之臣也。然而天下雖泰，其間不無荒穢，而九二旣以剛居中，則必寛弘廣大其心，以包藏其荒垢也，故曰包荒。用馮河者，馮河是暴猛之人也。九二旣居重位，柄重權，為天子之見任，而能逺大其器量，雖此馮河暴猛之人亦能用之。何則？夫良匠無棄材，隨其長短大小而皆適其用；況天下之廣，當泰之時，雖此暴猛之人亦有以用，故曰用馮河。

Nine Two possesses the virtue of strength, firmness, and clarity, occupying the central position within the lower trigram. It connects upward with Six Five, the sovereign, and is relied upon by the sovereign. This is the situation of a gentleman encountering favorable times, serving as a great minister who promotes the flourishing path. Although the world is already at peace, there may still be areas of neglect and disorder. Since Nine Two is in the central position with yang strength, it must certainly have a broad and generous mind, embracing all the neglected and disorderly aspects. Therefore, the line statement says, "Include the neglected and disorderly." "Using the bold swimmer" refers to those who cross rivers without using boats or rafts, showing crude bravery. Nine Two holds an important position and wields great power, being entrusted by the Son of Heaven, yet it can extend its capacity to include even such bold and fierce individuals. Why? A master craftsman has no waste; long or short, big or small, each has its use. Moreover, in the vast world during a time of peace, even such fierce individuals have their place. Therefore, it says, "Use the bold swimmer."

不遐遺者，遐，遠也；遺，棄也。言此九二之君子，荒穢者包藏之，暴猛者能用之，是皆由其廣大寛厚之至，故雖遐遠者亦不遺棄之也。朋亡得尚于中行者，言九二旣以剛明之德見任於六五，而又廣大其量以容於物，故必不親己之所親而親其朋類，如此所以得尚於中道而行也。象曰以光大也者，言九二之君子旣得尚於中而行，是其道光大而明顯也。

The 「遐」 in 「不遐遗」 means distant, and 「遗」 means to discard. This refers to the gentleman at Nine in the Second, who can embrace the crude and the wild, and employ the rough and the fierce, all stemming from his extremely broad and generous mind, so that even those who are distant will not be discarded by him. ‘Friends are lost, but he is esteemed in the middle way’ means: Nine in the Second, having been entrusted with the virtue of brightness by Six in the Fifth, can also expand his capacity to include all people, so he will never only favor his private friends or promote his own faction. Because of this, he can act in accordance with the middle path. The ‘Small Image Commentary’ says ‘because of his magnificence,’ meaning that this gentleman, who can act in accordance with the middle path, naturally has a broad and luminous way.

九三：無平不陂，無往不復，艱貞無咎，勿恤其孚，于食有福。象曰：無往不復，天地際也。

The third line statement says: There is no straight path that remains level without turning into a slope, and no journey that proceeds without eventually returning; by maintaining correctness in hardship, there will be no mistakes, and there is no need to worry about whether one's sincerity is known, for enjoying one's salary brings its own blessings. The Small Image Commentary says: There is no journey that proceeds without returning, because the third line is situated at the boundary where heaven and earth meet.

義曰：此一爻，聖人因天地將復之際，故設為之戒也。言乾本在上，坤本在下，所以泰者，上下交也；今九三居下卦之極，是天地將復之際也，天地復則不交而否矣。故聖人戒之曰：無有平而不歸險陂，無有往而不復其所者，猶若無有泰極而不至衰否，故當艱難而守之以正道，則可以久於其泰而免其凶咎也。

This line is a warning set by the sage at the moment when heaven and earth are about to return to their original positions. Heaven is originally above and Earth is originally below; this hexagram is called Tai (Prosperity) precisely because the upper and lower trigrams have exchanged places and are in communication with each other. Now, the line Nine in the Third is at the top of the lower trigram, indicating that heaven and earth are about to return to their original positions. Once they return to their original positions, communication will cease, and Tai will turn into Po (Obstruction). Therefore, the sage warns: there is no constant levelness that does not turn into inclination, nor is there constant movement that does not return to its origin. Just as there is no extreme prosperity that does not lead to decline and blockage. Therefore, one should remain steadfast in the right path during difficulties, so as to maintain the state of Tai for a longer time and avoid misfortune and mistakes.

勿恤其孚，于食有福者，言旣能艱守正道，則不待憂恤其孚信而自然明顯，故可以往而安食其福祿也。象曰無往不復，天地際也者，言九三居乾之上，是將復於上；在坤之下，是將復於下，當天地之分際，故曰天地際也。

"The phrase 'Do not worry about your sincerity being known, for there is blessing in food' means: since one can maintain the right path through hardship, there is no need to worry about one's sincerity not being recognized. It will naturally become evident, so one may proceed with peace of mind and enjoy the deserved blessings. The Small Image Commentary says 'There is no going without returning, for it is the boundary between heaven and earth,' meaning that the ninth trigram in the third position is located at the topmost line of the Qian trigram, about to return upward to the position of heaven; at the same time, it is adjacent to the bottommost line of the Kun trigram, which is about to return downward to the position of earth. It is precisely at the boundary between heaven and earth, hence 'the boundary between heaven and earth.'"

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。

The statement of the fourth line says: It flies swiftly downward, not relying on its own wealth but able to lead nearby companions, without being told yet they follow with mutual trust. The Small Image Commentary says: Flying swiftly downward without being wealthy is because both superior and inferior have left their proper positions; following without being told and with mutual trust is due to a shared inner will.

義曰：翩翩者，自上而下疾飛之貌也。夫九三以陽居乾卦之極，是三陽同志皆務上進也；六四以陰居坤卦之初，是三陰同志而皆欲下復也，故此所以翩翩然與上二陰具復其本，所以無有凝滯也，故曰翩翩。不富以其鄰，不戒以孚者，以，用也，言三陰同志皆欲下復，故此六四不待富盛而自然能用其鄰，不須戒備而自孚信也，故曰不富以其鄰，不戒以孚。

"Pian pian" describes the swift and graceful movement of flying downward. Nine in the Third holds a yang line at the top of the Qian trigram, indicating that the three yang lines in the lower trigram share the same aspiration to move upward. Six in the Fourth holds a yin line at the beginning of the Kun trigram, showing that the three yin lines in the upper trigram all desire to return to their original position. Therefore, Six in the Fourth swiftly joins the two yin lines above, Six in the Fifth and Six at the Top, to return to their proper place without any obstruction, hence "pian pian." "Bu fu yi qi lin, bu jie yi fu" uses "yi" as "use": since the three yin lines share the same intention to descend, Six in the Fourth does not need to rely on its own richness to lead its neighboring lines; it does not need prior restraint, as mutual trust naturally exists, hence "bu fu yi qi lin, bu jie yi fu."

象曰皆失實也者，實謂居處也。言乾本在上，今泰之時則下之；坤本在下，今上之，是上下皆失其實也。六四所以翩翩然欲將復而居下，謂其失實故也。中心願也者，言六四不待戒備，自然有孚信而下復者，是眾心之所共願也。

The Small Image Commentary says, "They all lose their proper positions." Here, "real position" refers to the original place they should occupy. The Trigram Qian should be at the top, but in the卦 of Tai it has descended to the bottom; the Trigram Kun should be at the bottom, but in the卦 of Tai it has ascended to the top: both have left their proper places. The reason why the line six in the fourth is eager to return swiftly is because it is currently in a state of losing its proper position. As for "the central wish," it means that line six in the fourth does not need to be overly cautious, and can naturally return downward with sincerity, which is the shared wish of all the lines.

六五：帝乙歸妹，以祉元吉。象曰：以祉元吉，中以行願也。

The line statement of the fifth line says: Emperor Yi married his daughter to a vassal state below, thus obtaining blessings and great good fortune. The small image commentary says: obtaining blessings and great good fortune is because the fifth line can realize its original wish through the middle way.

義曰：帝乙，商之賢王也。歸者，婦人謂嫁曰歸；歸妹之為言順也；祉，福也。此六五乃中順之主也，當此泰平之時，能以文柔接於下，則彖所謂上下交而其志同，卽君降志而接其臣，所以興泰道者也。猶言帝乙賢王以女下嫁於諸侯，是謙順之至也，故曰帝乙歸妹。

Tianyi was a wise king of the Shang dynasty. "Gui" refers to the ancient term for a woman's marriage; the phrase "Gui Mei" implies a gentle and compliant attitude. "Zhi" means blessing. The line "Li Wu" refers to a ruler who is moderate and gentle. In this time of peace, he could accept his ministers with a refined and gentle manner, which is what the Commentary on the Judgment says: "The superior and inferior are in communication and their wills are the same." The king humbled himself to connect with his ministers, and thus the way of Tai was established. This is similar to the wise king Tianyi marrying his daughter to a feudal lord, showing extreme humility and gentleness, so the Line Statement says "Tianyi Gui Mei."

以祉元吉者，夫天子以女而下降於諸侯，是順之之至也，而在下者又能盡其分，故上下皆獲其福祉而有元大之吉也，故曰以祉元吉。象曰中以行願也者，言君治天下，必欲得賢能之臣為之委任也。今六五能執謙以下於九二賢明之臣，以至獲元大之吉，是由其中道而素願得行也。

"The phrase 'with blessings and supreme good fortune' means that the Son of Heaven marries off his daughter to a feudal lord, and her humility reaches its peak; meanwhile, the party in the lower position fulfills its duties accordingly, so both superior and inferior positions receive blessings and achieve the greatest good fortune. Therefore, it is said 'with blessings and supreme good fortune.' The Small Image Commentary says 'by upholding the middle way, one's aspirations are fulfilled,' meaning that a ruler governs the world and always hopes to appoint virtuous ministers to important positions. Now, the line six in the fifth position maintains a humble and retiring heart, humbly connects with the virtuous line nine in the second position, thus attaining great good fortune. This is precisely how upholding the middle way enables the realization of one's long-held aspirations."

上六：城復于隍，勿用師，自邑告命，貞吝。象曰：城復于隍，其命亂也。

The line statement for the sixth line at the top says: The city walls collapse and fall back into the dry moat surrounding the city; it is not advisable to use military force; one can only issue orders within one's own city; to maintain this situation is truly contemptible. The small image commentary says: The city walls falling back into the moat is because the government's decrees have become disorderly. "Huang" refers to a dry moat surrounding the city.

義曰：大凡平治之世，雖教化甚盛，其間不能無奸惡之人。堯舜太平也，未必無小人；桀紂暴亂也，未必無君子，皆繫於其上之所為如何耳。是故古之善為國者，旣以仁義道德為己任而安治天下，又且髙其城，浚其隍，以為之戒備而防天下之奸冦也。何則？天下雖在熙泰，而奸惡之人其心未嘗安，故聖人謂王公設險以守國者，將使治天下者必有仁義以興治道，亦須設險厄以崇備也。若但有其德而不能設備，則不可以保其國也；若但設其險阻而無其德，其國固不能以保也。

In times of peace, even when moral education is at its peak, there will still be no completely virtuous person. Even in the peaceful era of Yao and Shun, there might not be entirely virtuous people; and in the chaotic time of Jie and Zhou, there might not be entirely wicked people. The key lies in how those in power act. Therefore, ancient wise rulers would on one hand take up the responsibility of righteousness and morality to stabilize the world, and on the other hand, raise high city walls and dig deep ditches as a means of defense against wicked people and bandits. Why? Although the world may be in a state of harmony and stability, the hearts of wicked people have never been content. Therefore, the Book of Changes says, "The king and duke set up natural barriers to guard their country," which means that those who govern the world must both use benevolence and righteousness to establish the way of governance, and also set up defenses to strengthen their precautions. If there is only virtue without defense, the country cannot be preserved; if there are only defenses without virtue, the country cannot be preserved either.

昔在太王居邠，狄人侵之，去而居岐山之下而邑焉。以太王為國非無德也，然卒為狄人之所迫者，以不設備故也；使太王居是時髙其城池，則雖夷狄之侵擾，亦無能為也。又秦之始皇有天下，北築長城，西據崤函，帶山阻河，險厄萬里，非無備也，然二世則失天下者，以不為德故也；使秦皇能以是國而修其德以濟之，則傾亡之禍無有也。以此知為國者必有其德，又設其險，則可以永永而守也。

In the past, King Taiwang lived in the area of Bin, but the Di people came to attack him, so he had to move, and built a new city at the foot of Mount Qi. In terms of governing the state, King Taiwang was not without virtue, but eventually he was forced to leave because he did not set up defenses. If he had built high walls and deep ditches at that time, even if the夷狄 had harassed him, they would not have been able to do anything. Now looking at Qin Shi Huang, who ruled the whole world, he built the Great Wall in the north and held the Xiaoshao and Hangu Passes in the west, surrounding mountains and rivers, with fortifications stretching for thousands of miles. It cannot be said that he lacked defense, yet the empire was lost by the second emperor. The reason was that he did not cultivate virtue. If Qin Shi Huang could have used his strong position to further cultivate virtue and support it, the disaster of downfall could have been avoided. From this we can see that those who govern a country must both have virtue and set up strong defenses, in order to preserve the state for a long time.

然呉起曰在德不在險，蓋一時之權言耳，非萬世之大法也。且五帝而下，堯都於冀，舜都於蒲，今之河中府是也；禹都於安邑，湯都於亳，今之河南是也；周都於酆鎬，今之洛京是也。是皆其所都之地、所處之國，未有不以山河之險而守其國也。聖人之戒治天下者，安不忘危，治不忘亂，則可以永有其泰也。

As for Wu Qi's statement that "it is virtue rather than terrain that matters," this was merely a pragmatic approach suited to the circumstances of his time, not a universal principle applicable for all ages. Moreover, since the Five Emperors, Yao established his capital in Ji Zhou, Shun in Pu Ban, which is today's He Zhong Fu; Yu in An Yi, Tang in Bo, which is today's Henan; and the Zhou dynasty in Feng and Hao, which is today's Luo Jing. None of these emperors' capitals or territories were not secured by the strategic advantage of mountains and rivers. The sages warned those governing the world: in times of peace, do not forget the possibility of danger; in times of order, do not forget the risk of chaos. Only in this way can one maintain long-term stability and peace.

上六處卦之極而泰道將革，又不能居安而思危，處治而思亂，以至驕慢邪侈而不為之戒備，故有城復于隍之事也。蓋言城復傾圯而無髙險之阻，隍復盈滿而無固之限，是皆恃泰之至，以及於否也，故曰城復于隍也。

The Sixth at the Top is at the top of the entire hexagram. The way of Tai (Peace) is about to change, yet it does not think of danger when things are stable, nor of chaos in times of order. It becomes arrogant and lazy, corrupt and extravagant without precautions, leading to the situation where the city walls collapse into the moat. This means that the city walls fall down, leaving no high and strong defense; the moat is filled up, leaving no solid boundary. All of this results from relying too much on peace and stability, leading to a closed and blocked state of Po (Obstruction). Therefore, it is said, "The city walls fall back into the moat."

勿用師者，夫泰道既極，已不能自為之備，而更用軍師以攻伐於人，則是不量己力，而天下之人必不服從，適自取滅亡之道耳，故聖人又戒之，言不可復用師也。自邑告命貞吝者，夫威賞政令行之於天下則可，今上六既無所戒備，又不可用師，威德不足以及遠，告命不能及天下，但可號令於己邑之中而已。此皆由恃安泰之過而不能防閒以至於此，以正道言之，誠足以鄙吝者也，故曰自邑告命貞吝。象曰其命亂也者，蓋其命令紛亂，不能及於天下。聖人所以丁寧而言之者，欲戒後之人君處天下之泰，必常思危亡之事，則可以常保其泰也。

"The statement 'Do not use military force' means: the path of Tai (peace) has reached its end, and one is unable even to protect oneself properly, yet still uses military force to attack others. This is not measuring one's own strength. The people of the world will certainly not obey, and this is merely a path to self-destruction. Therefore, the sage further warns that military force should not be used again. 'Self-governance and issuing commands within the city, with a lack of perseverance' means: the authority of punishment, rewards, and decrees should be able to reach throughout the world to be considered good. Now, since the upper sixth line has neither defense nor the ability to use military force, its prestige and virtue cannot reach far, and its commands cannot be transmitted throughout the world. It can only issue orders within its own city. This is all due to excessive reliance on the state of Tai and a lack of vigilance, leading to this situation. From the perspective of the correct path, it is truly contemptible, hence the statement 'Self-governance and issuing commands within the city, with a lack of perseverance.' The 'Small Image Commentary' says 'His command is in disorder,' referring to his decrees being chaotic and not able to be implemented throughout the world. The sage repeatedly warns in order to advise future rulers: when the world is in a state of peace, one must always keep in mind the possibility of danger, only then can one maintain peace for a long time."

否之匪人，不利君子貞，大往小來。

The Hexagram Statement says: In a closed and obstructed time, it is not in accordance with the proper way of people, and it is not favorable for the gentleman to maintain the correct path. The great yang element goes to the outer position, while the small yin element comes into the inner position.

義曰：按《序卦》云，物不可以終泰，故受之以否。否者，閉塞之道也。天地相交，陰陽相接，則萬物得其亨通而繁盛，故曰泰，泰者，通也；物不可終通，故天地各復其本而陰陽不相交，則萬物皆閉塞而不生，此否之道也。

The "Xugua Zhuan" says: "Things cannot remain in a state of perfect harmony forever, so it is followed by 'Pu' (obstruction)." "Pu" refers to the state of blockage and blockage. When the energies of heaven and earth interact and yin and yang interconnect, all things can flourish and be harmonious, which is called "Tai" (harmony), and "Tai" means smooth and unimpeded. However, things cannot always be smooth and unimpeded. When heaven and earth return to their original positions and yin and yang no longer interact, all things become blocked and unable to grow, which is the way of "Pu."

否之匪人者，匪，非也。言天地不交，萬物不生而否塞，此非所謂人之常道也。夫君必以至誠接於臣，臣必以至忠奉於君，則天下可以獲安也；今否之時，君臣不交而物不得其所，是非人之常道也。何則？夫人情莫不欲安、欲逸、欲富、欲壽，否之時則不得其安，不得其逸，不得其富，不得其壽，是豈人之常道乎？

The term "匪" in "否之匪人" means "not" or "not proper." This refers to the situation where heaven and earth do not interact, leading to a state where all things cannot grow and everything is blocked and stagnant. This is not the proper way for people. A ruler must treat his ministers with utmost sincerity, and ministers must serve the ruler with utmost loyalty, so that the world can be peaceful. But now, in this blocked and stagnant era, there is no communication between ruler and minister, and all things are not in their proper places. This naturally is not the proper way for people. Why? Human nature is such that no one does not wish for peace, comfort, wealth, and longevity. But in times of blockage, peace, comfort, wealth, and longevity are all unattainable. How can this be considered the proper way for people?

不利君子貞者，夫否之時，天地不相交，君臣不相接，小人見用而其道長；小人之道長，則疾於君子，為君子者苟欲以正道而行，則必為小人之所害，故韜晦道德，卷懷仁義，退而自處，不露其正則可也。大往小來者，陽德至大，陰德至小；今否之時，陽之大德往居於外，陰之小德來處於內，往者屈之，來者伸之，猶君子往屈於巖穴，小人來居於朝廷，則否道所以致也。

"Unfavorable for the upright man to maintain his virtue" means: in times of blockage, heaven and earth do not interact, and ruler and subject do not connect; the petty people gain power and their arrogance grows day by day. When the path of the petty people grows longer, they will hate the upright ones. If the upright man insists on following the right path, he will inevitably be harmed by the petty people, so he should conceal his morality, hide benevolence and righteousness within his heart, retreat to cultivate himself alone, and not reveal his integrity, which is the way to go. "Great going out and small coming in" means: the virtue of yang is great, and the virtue of yin is small; now in times of blockage, the great virtue of yang moves to the outer trigram, while the small virtue of yin comes into the inner trigram. The one going out is oppressed, and the one coming in is extended, just like the upright man retreating to the mountains and caves to suffer委屈, while the petty people enter the court, thus forming the situation of blockage.

彖曰：否之匪人，不利君子貞，大往小來。則是天地不交而萬物不通也，上下不交而天下無邦也。內陰而外陽，內柔而外剛，內小人而外君子。小人道長，君子道消也。

The Commentary on the Judgment says: "The hexagram of Opposition indicates 'Opposition is not for people, it is not advantageous for the gentleman to maintain his constancy, great things go away and small things come in.'" This refers to the failure of the two energies of Heaven and Earth to meet, resulting in the non-flow of all things. The ruler and the subject, the superior and the inferior, do not communicate, and the world becomes like a state without a country. Yin is within and Yang is outside, softness is within and strength is outside, the petty person is within and the gentleman is outside. The way of the petty person grows day by day, while the way of the gentleman declines day by day.

義曰：言否之所以非人常道而不利君子貞者，由天地各復其所，二氣不相交而萬物不得其亨通也。上下不交而天下無邦也者，上，君也；下，臣也。君不以禮敬接於臣，臣不以忠節事其君，禮敬忠義之情不交，則君臣之道塞；君臣之道塞，則天下之諸侯從而亂，所以邦國將至於傾覆矣。

The reason why the situation of "否" is not in accordance with the common way of people and is not favorable for the gentleman to uphold righteousness is because heaven and earth each return to their own positions, and the two energies no longer interact, so all things cannot achieve harmony. The phrase "the upper and lower do not communicate, and the world has no state" refers to the "upper" as the sovereign and the "lower" as the ministers. If the sovereign does not treat the ministers with propriety and respect, and the ministers do not serve the sovereign with loyalty and integrity, the feelings of propriety and loyalty will not communicate between them, thus blocking the way of sovereign and minister. When the way of sovereign and minister is blocked, the feudal lords will follow suit in turning away and causing disorder, and the states will soon be in peril, even though there is a state, it is as if there is none.

內陰而外陽者，內者，親也；外者，疎也。陰為小人，陽為君子，親小人而疎君子，此所以成否道也。內柔而外剛者，此小人之體也。內而柔，則陰賊殘害；外而剛，則狠僻凌暴。故語曰色厲而內荏，厲，嚴厲也；荏，柔荏也。外有嚴厲之色，內有柔荏之心，此所以反君子之道也。內小人而外君子，小人道長，君子道消也者，由其內小人而親信之，外君子而疎逺之，是以小人之道日以長，君子之道日以消也。

In the phrase "inner yin and outer yang," "inner" signifies closeness, and "outer" signifies distance. Yin represents small people, while yang represents gentlemen; thus, being close to small people and distant from gentlemen leads to a situation of blockage and stagnation. "Inner softness and outer hardness" describes the true nature of small people: their inner softness allows them to harm others secretly, while their outer hardness enables them to oppress others harshly. Therefore, the Analects says, "colorful severity but inner timidity" — "severe" means stern, and "timid" means weak. Displaying a stern exterior while harboring a weak interior is exactly the opposite of the way of the gentleman. "Putting small people inside and gentlemen outside leads to the flourishing of small people's ways and the decline of gentlemen's ways," because placing small people near and trusting them, while pushing gentlemen away and distancing them, allows the ways of small people to grow day by day, while the ways of gentlemen gradually fade away.

象曰：天地不交，否。君子以儉德辟難，不可榮以祿。

The Great Image Commentary says: The two energies of heaven and earth do not interact, which is the image of the hexagram of Not. The gentleman takes this as a model, practicing frugality and avoiding calamity, not displaying his virtue through high office and generous rewards. "辟" is the same as "避".

義曰：言君子於此天地不交、賢人道塞之時，則當韜光遁跡，以全身遠害，不可與小人並立；若與小人並立，則必見害而召禍也。故但守儉素之德，不憫貧賤，以避小人疾之患耳。如不得已而仕，則不可居重位、享重祿以榮其身，第可全已遠害而已。故《君子陽陽》之詩曰：君子陽陽，左執簧，右招我由房。言周之衰，君子遭是時者相招為祿仕，但為一伶官之賤職，以全身遠害而已矣。

A gentleman, when heaven and earth are not in harmony and the path of the virtuous is blocked, should conceal his talents and hide his actions to preserve himself and avoid calamity, and must not stand alongside villains. Once he stands with villains, he will certainly be harmed and bring disaster upon himself. Therefore, he should only maintain the virtue of frugality and simplicity, not be distressed by poverty or low status, and use this method to avoid the jealousy of villains. If he is compelled to take office, he should not occupy important positions or enjoy generous salaries to glorify himself, but merely seek to preserve himself and avoid calamity. Therefore, the poem "Jingwei" from the "Book of Songs · Wang Feng" says: "The gentleman is cheerful, holding a reed pipe in his left hand and inviting me to the chamber with his right." This refers to the time when the Zhou dynasty was declining, and the virtuous men at that time gathered together to take lowly official posts, such as that of a musician, in order to preserve themselves and avoid calamity.

初六：拔茅茹，以其彚，貞吉，亨。象曰：拔茅貞吉，志在君也。

The line statement for the first line says: Uprooting wild hemp, the roots are connected and pull out similar ones; holding to the correct path brings auspiciousness and smoothness. The small image commentary says: Uprooting hemp and holding to the correct path brings auspiciousness because it always keeps the sovereign in mind.

義曰：泰之初，是君子道長之時，可以進用於朝廷，是以連引其類而進之，故其爻辭曰拔茅茹，以其彚，征吉。今否之初，是小人道長、君子不可用之時也。時旣不可用，則必引類而退，守以正道，不可求進，然後得其吉而獲亨也。象曰拔茅貞吉，志在君也者，夫君子之志，未嘗不在致君澤民也，雖當此否塞之時，引退守正，不苟務其進，俟時而後動者，蓋亦志在致君澤民而已。

The first line of the Tai hexagram represents the time when the way of the gentleman is growing, and he can be appointed by the court, so he leads his kind to rise together. The line statement says, "Pulling out the wild hemp by its root, together with its kind, proceeding is auspicious." Now, the first line of the Pi hexagram is the time when the way of the petty person is growing, and the gentleman cannot take office. Since the situation does not allow him to take office, he must lead his kind to withdraw together, hold to the right path, and not seek advancement, thus achieving auspiciousness and smoothness. The Small Image Commentary says, "Pulling out the wild hemp with firmness is auspicious, because the gentleman's aspiration is always devoted to assisting the sovereign in cultivating virtue and benefiting the people." This means that the gentleman's aspiration has never strayed from assisting the sovereign in cultivating virtue and benefiting the people. Even when in a closed and obstructed time, he withdraws and holds to the right path, not being eager for advancement, waiting for the right moment to act, his mind remains devoted to assisting the sovereign in cultivating virtue and benefiting the people.

六二：包承，小人吉，大人否亨。象曰：大人否亨，不亂群也。

The line statement for the second line says: Those who are humble and obedient to those above may find good fortune, while those of great virtue remain self-restrained in times of blockage and thus achieve success. The small image commentary says: The superior person achieves success in a time of blockage because he does not associate with petty people.

義曰：六二居否之時，小人而見用者也。然而以陰居陰，處得中正，是於小人之中能包其柔順便佞之心以奉承於上，是以小人而得小人之吉者也。大人否亨者，若大德大才之人則不然：居是時也，以其道塞而不通，故能以正自守，韜藏其仁義，卷懐其道德，不為世俗之所變，而不雜於小人之中，於否之世行否之中道，所以全身遠害也。

Six Two is in a time of blockage and is a minor person who is appointed. However, it is a yao of yin in a yin position, and it is in the middle position of the lower trigram, so its position is upright and correct. Therefore, among the minor persons, it can still suppress its flexible and submissive nature to serve above, thus obtaining the auspiciousness appropriate for a minor person. "The Great Man is not passable" is different: a person of great virtue and great talent in this time, because the path is blocked, can maintain uprightness and self-restraint, conceal benevolence, and wrap up morality within himself, not being changed by the prevailing customs, nor mixing with the crowd of minor persons; in this time of blockage, following the middle path appropriate for this time, using this method to preserve himself and avoid calamity.

《中庸》曰：國有道，其言足以興；國無道，其黙足以容。《詩》曰：旣明且哲，以保其身。蓋否之時不可進用，但以義而自處，全身遠害而已。《中庸》又曰：素富貴行乎富貴，素患難行乎患難，君子無入而不自得焉。是言大人君子於否之時行否之道，所以亨也，故曰大人否亨。象曰大人否亨，不亂群也者，言大人君子其時雖否，然能以道自處，以正自守，不與小人雜，是不亂其群類也。

The Zhongyong says: "When the country is well-governed, his words are sufficient to bring about change; when the country is not well-governed, his silence is sufficient to be tolerated." The Shijing · Da Ya · Zhengmin says: "Both wise and prudent, thus preserving his life." This shows that in times of blockage, it is not appropriate to take office and seek benefits; one should merely follow righteousness to settle oneself, preserve one's life, and stay away from calamity. The Zhongyong also says: "In times of peace and wealth, act accordingly; in times of hardship, act accordingly; the gentleman can find contentment in all situations." This is precisely saying that great virtue and gentlemen walk the path of the blocked age in the blocked age, thus achieving success. Therefore, the line statement says "the great man is blocked but enjoys success." The Small Image Commentary says "the great man is blocked but enjoys success, not mixing with the crowd," meaning that although the great man encounters a blocked age, he can maintain himself by following the Dao and keeping to righteousness, not mixing with the petty people, thus not disturbing the group he belongs to.

六三：包羞。象曰：包羞，位不當也。

The third line statement says: It can only hide disgrace and survive by being evasive. The Small Image Commentary says: Hiding disgrace is because the line is in an inappropriate position.

義曰：六二雖以小人之道用於時，猶且不失其中，承事其上而得其吉也。今此六三位既過中，履復失正，小人之道愈，但包其羞恥，苟容其身而已，故曰包羞。象曰包羞，位不當也者，蓋言六三於小人之中最為甚者，言其所處之位不當故也。

Six Two, although using the way of a petty person to serve in the world, still does not lose the middle path, and can serve above to gain good fortune. Now Six Three has gone beyond the middle position, and its position is also improper—since a yao of yin is in a position of yang, it is considered inappropriate. The petty person's habits have become even more pronounced, and it can only hide its shame and seek a place to survive, hence it is said 'enclosing shame'. The Small Image Commentary says 'enclosing shame, position is inappropriate', meaning that Six Three is the most unbearable among the petty persons, because of its inappropriate position.

九四：有命無咎，疇離祉。象曰：有命無咎，志行也。

The fourth line statement says: There is an appointment without fault, and the like will also share the blessings. The Small Image Commentary says: There is an appointment without fault because its aspirations are carried out. "Chou" refers to the like, and "Li" means to attach.

義曰：有命，謂九四有命於初也；疇，類也；離，附也；祉，福也。夫否塞之時不可有命於其人，蓋小人眾多也；然此九四乃有所命者，以其有剛明勤儉之德，所應在初耳。何則？初六居否之時，以道不行於天下，故不苟進，引類而退，存心在君，蓋守道之君子也。今九四有命焉，所以為無咎也。然以君子而應君子，不唯已得無咎，使其疇類亦得附離於福祉也，故曰有命無咎，疇離祉。象曰有命無咎，志行也者，蓋九四以正而見命於初，以至同有其福祉，是己之志得行也。

"Having a mandate" refers to the fact that the Nine in the Fourth position appoints the Six at the Beginning below it. "Chou" means kindred, "Li" means attachment, and "Zhi" means blessing. In a time of blockage, it is not appropriate to appoint people arbitrarily, because there are too many petty persons; however, the Nine in the Fourth position does appoint someone, because it possesses the virtues of strength, clarity, diligence, and frugality, and the one corresponding to it is precisely the Six at the Beginning. Why is this so? The Six at the Beginning is in a state of obstruction, because the Way does not prevail in the world, so it refuses to act in a compromising manner, and instead retreats with its kindred, yet it always keeps the ruler in mind, thus being a true gentleman who upholds the Way. Now, since the Nine in the Fourth appoints it, there will be no fault. Moreover, when a gentleman responds to another gentleman, not only does he himself have no fault, but he also brings his kindred to attach themselves to blessings. Therefore, it is said, "Having a mandate, no fault; kindred attach to blessings." The "Small Image Commentary" says, "Having a mandate, no fault; the will is carried out," meaning that the Nine in the Fourth appoints the Six at the Beginning in accordance with the Way, thus both sharing blessings, which is the realization of his own will.

九五：休否，大人吉。其亡其亡，繫于苞桑。象曰：大人之吉，位正當也。

The line statement of the fifth line says: It brings an end to the situation of blockage, and the great virtuous person thus gains good fortune. One constantly thinks of impending ruin, impending ruin, and only then will the state be as firm as a tree rooted among thickly growing mulberry trees. The small image commentary says: The great person attains good fortune because his position is extremely appropriate.

義曰：休，息也。夫以柔順之道婉遜以承其上而獲小人之吉者，六二是也；以剛健中正之德而履至尊之位，憂天下之所宜憂，泰天下之所未泰，消去天下之小人而休息天下之否道者，惟九五大人行之而獲吉也，故曰休否，大人吉。

"Xiu" means to rest. Using a gentle and flexible attitude to serve above, thus obtaining the auspiciousness from the small person, is the case of Six in the Second; whereas with the virtue of being strong, upright, and just, ascending to the supreme position, worrying about what the world worries about, settling the situation that has not yet been settled, and eliminating the small people in the world, thus stopping the blocked situation, can only be done by the Great Man, Nine in the Fifth, hence obtaining good fortune. Therefore, the Line Statement says, "Xiu (rest) the situation of obstruction, the Great Man is auspicious."

其亡其亡，繫于苞桑者，桑之為物，其根幹皆相迫結而堅固者也；苞即叢生也。夫以大人之德，能消天下之否而反於泰，雖然，且當常謂危亡之在前，不敢遑安，而曰其亡矣其亡矣。如此之戒，則社稷盤固，如係于苞桑之上而不可拔也。

"its demise its demise, bound to the cluster of mulberry trees": This plant has roots and trunks intertwined and tightly knotted, extremely firm; "苞" means growing in clusters. With the virtue of a superior person, although capable of removing blockages throughout the world and returning to peace, one should still constantly remind oneself that danger and destruction are right at hand, never relaxing in ease, constantly muttering "about to perish, about to perish." With such vigilance, the state and the people will be firmly bound together, like a rope tied around the clustered roots of a mulberry tree, unmovable.

上九：傾否，先否後喜。象曰：否終則傾，何可長也。

The line statement for the topmost yao says: A situation of collapse and blockage, first there is blockage, then it turns into joy. The small image commentary says: When blockage reaches its extreme, collapse occurs, how can it be maintained for long?

義曰：傾，覆也，圯也。夫否極則泰，剝極則復，未濟終之於既濟，此《易》之常道也。在《繫辭》則曰易窮則變，變則通，通則久；又揚子曰：陰不極則陽不生，亂不極則治不成，皆變易之常道也。今上九居卦之極，則必傾去其否而反之於泰，可以獲其亨通也，故曰傾否。先否後喜者，此言否之道，始則六二包承而大人否，九五休否而有大人吉，至此上九則否傾而之泰，是先否後喜之驗也。

"Qing" means collapse or falling down. When blockage reaches its extreme, it turns into smoothness; when depletion reaches its extreme, it turns into restoration. After the hexagram "Wei Ji" (Not Yet Completed), it finally returns to "Ji Ji" (Completion), which is the constant principle of the "Yi" (Book of Changes). The "Great Treatise" says, "When the 'Yi' reaches its limit, it changes; when it changes, it becomes unimpeded; when it becomes unimpeded, it endures." Yang Xiong also said: if yin does not reach its extreme, yang cannot arise; if chaos does not reach its extreme, order cannot be established. These are all the constant principles of change. Now, the upper nine is at the top of the entire hexagram, so it necessarily overturns the state of blockage, turns back to a state of security and prosperity, thus achieving smoothness. Therefore, it is said, "Qing Po" ("Overturning Blockage"). "First Blockage, then Joy" means: the hexagram "Po" (Blockage) progresses, starting with six two concealing compliance and the great person only being able to hold on to themselves in blockage, then nine five stops the blockage and the great person gains good fortune, and by the time it reaches upper nine, the blockage is overturned and it transitions into a state of prosperity—this precisely verifies the idea of first blockage, then joy.

象曰否終則傾，何可長也者，言何可常若此之否也。然聖人言之，繫乎勸戒也。泰之時，慮其恃安而過極，故九三則曰無平不陂，無往不復，至上六則曰城復于隍，皆所以存戒之之意也；今否之時，又慮其躓跋而不進，故九五言休否大人吉，至此上九則言傾否，先否後喜，亦存勸之之意也。此皆極言人事之道，而明《易》之深也。

The Small Image Commentary says, "When the situation of opposition reaches its end, it will collapse; how can it last long?" This refers to the fact that such a closed and obstructed situation cannot be sustained for long. However, the sages speak in this way with the intention of encouragement and warning. In times of peace, they fear that people will become arrogant and indulge excessively due to the stability, so Nine in the Third says, "Without levelness, there is slope; without going forward, there is return," and at Upper Six it says, "The city returns to the moat," both containing the idea of warning. In times of obstruction, they fear that people will be hesitant and lose heart, so Nine in the Fifth says, "Resting in opposition, the great man is auspicious," and at Upper Nine it says, "Overturning opposition, first there is opposition, then joy," which contains the idea of encouragement. All these express the principles of human affairs to their utmost, thereby revealing the profound nature of the principles of the Book of Changes.

同人于野，亨，利涉大川，利君子貞。

The hexagram statement says: To harmonize with people in the vast open fields, it is smooth; it is suitable for crossing great rivers and dangerous obstacles; it is suitable for the gentleman to uphold the correct path.

義曰：按《序卦》云，物不可以終否，故受之以同人。夫天下否塞之久，人人皆欲其亨通，是必君子同志以興天下之治，則天下之人同心而歸之，故曰同人。同人于野亨者，野取遐遠廣大之稱。大凡君子推己之仁以及天下之人，施己之義以合天下之宜，廣大宏博，無所不通，然後得同人之道而至於亨通，故曰同人于野亨。

The "Xu Gua Zhuan" says: "Things cannot remain in a state of blockage forever, hence it is followed by the hexagram of 'Tong Ren' (Union)." When the world has been closed off for a long time, everyone longs for communication and openness. Therefore, it is necessary for the gentlemen to rise up and govern the world with shared aspirations, and only then will the people of the world unite and follow. Hence, the hexagram is named "Tong Ren." The "wild" in "Tong Ren Yu Ye, Xing" refers to something distant and vast. Generally speaking, the gentlemen extend their benevolence to all people and carry out their righteous deeds in accordance with the needs of the world. With a broad and profound mind, they have no obstacles, and thus they achieve the way of union and reach the state of success, hence it is said, "Tong Ren Yu Ye, Xing."

利涉大川者，言君子旣推仁義以同天下之心，使天下之人同心而歸之，無有不從，則雖有大險大難，亦得而濟之也，故曰利涉大川。利君子貞者，夫君子有仁義之心、忠恕之道，推之於身而加乎其民，故不以一己為憂，所憂者天下；不以一己為樂，所樂者天下。以至天下之人合心而從之，是君子之正也，故同人之道，所利者唯君子之正者也。

"Li She Da Chuan" means: When a gentleman has promoted benevolence and righteousness so that all under heaven are united in purpose, the people will all be attracted and follow without exception. With such a heart of the people, even if one encounters great difficulties and calamities, one can still cross over them, hence it is said "Li She Da Chuan." "Li Jun Zi Zhen" means: A gentleman, holding the heart of benevolence and righteousness and the principle of loyalty and forgiveness, first establishes these in himself and then extends them to the people. Therefore, he does not worry for himself alone, but worries for the world; he does not take joy in himself alone, but takes joy in the world. Thus, the people all follow him with one heart, which is the correct path of the gentleman. Therefore, on the path of Tong Ren, only the gentleman who upholds righteousness will gain benefit.

彖曰：同人，柔得位得中而應乎乾，曰同人。同人曰：同人于野，亨，利涉大川，乾行也。文明以健，中正而應，君子正也。唯君子為能通天下之志。

The Commentary on the Judgment says: The Hexagram of Fellowship, the yin and flexible lines are in proper positions and occupy the central position, and they correspond to the upper trigram Qian (Heaven), so it is called "Fellowship." The Hexagram Statement says, "Fellowship in the fields, prosperous, advantageous to cross great rivers," which is accomplished by following the strong and vigorous way of Qian. The lower trigram is civilized and the upper trigram is strong and vigorous, with line six in the second and line nine in the fifth being upright and corresponding, which is the correct path of the gentleman. Only the gentleman can unite the hearts of people throughout the world.

義曰：柔得位得中而應乎乾者，此就二五之爻，釋所以得同人之名也。六二以陰居陰，是柔得位也；居下卦之中，是得中也。旣中且正，又應於九五之尊，是得位得中而應乎乾也。以人事言之，則是有中正之臣而上應於乾剛之君，君臣之道同，則天下之人合心而歸之矣。又如在上者能以剛健之德、仁義之道推諸天下，而在下者又以柔順中正而應之，上下之心旣同，是得同人之道。

"The phrase 'flexible yao in the right position and in the central place and responding to Qian' is used to explain why this hexagram is named 'Same People.' The yao at the second line is a yin line in the second yin position, which is 'flexible yao in the right position'; it is also in the central position of the lower trigram, which is 'in the central place.' Being both in the center and in the right position, and also corresponding with the supreme nine at the fifth line, this is 'flexible yao in the right position and in the central place and responding to Qian.' In terms of human affairs, this represents a loyal and upright minister below who responds to the strong and vigorous sovereign above; the relationship between sovereign and minister is the same, and thus all people naturally unite and follow. It is also like the superior who governs with strong and vigorous virtue and benevolence and righteousness throughout the world, while the inferior responds with flexibility and correctness. When the hearts above and below are the same, the way of same people is established."

同人曰，此三字蓋羨文，於義無所通。同人于野，亨，利涉大川，乾行也者，言所以得於野亨而險難無不濟者，由君子以勤健之德、中正之道以同天下之人，使天下之人同心而歸之，是以乾之道而行也。

The three characters "同人曰" in the Commentary on the Judgment are probably extraneous additions from copying, and they do not make sense in terms of meaning, so they should not be forced to be interpreted. "To be in harmony with others in the wilderness, the way is smooth, advantageous for crossing great rivers, this is the way of the Qian (Heaven)." This means that the reason one can achieve harmony in the wilderness and have smooth success, overcoming all difficulties, is because the gentleman uses the virtue of diligence and strength, and the principle of being upright and not biased, to harmonize with people throughout the world, making all people unite and follow him. This is exactly following the way of Qian, which is strong and vigorous.

文明以健，中正而應，君子正也者，此以二體明利君子之貞也。下離為文明，上乾為健，以是之德則無所不濟，而天下之人莫不與之同心也，故曰文明以健。又以六二柔順而居下卦之中，九五以剛健而居上卦之中，上下皆有中正之德相應，故能率人之心以同天下，此君子之正也。

"The civilization is vigorous and upright, with proper alignment and response; this is the way of the gentleman." This explanation uses the upper and lower trigrams to clarify the meaning of the hexagram statement "It is advantageous for the gentleman to be firm and upright." The lower trigram is Li, symbolizing cultural brilliance and illumination, while the upper trigram is Qian, symbolizing strength and vigor. Possessing such virtues, there is nothing that cannot be accomplished, and all under heaven will be in harmony with him. Thus it is said, "Civilization is vigorous and upright." Furthermore, the line Six in the Second is soft and yielding, occupying the central position in the lower trigram, while the line Nine in the Fifth is strong and vigorous, occupying the central position in the upper trigram. Both the upper and lower parts possess the virtue of being upright and proper, and they correspond to each other. Thus they can lead the hearts of people and unite the whole world—this is the righteous path of the gentleman.

唯君子為能通天下之志者，因上文明君子之正，此又申說君子之道。且凡人之情，思慮不廣，唯止一身一家而已；唯君子則不然，但推其仁義之道、忠恕之德以及天下。以天下之人莫不欲安，則君子扶而不危；人莫不欲壽，則君子生而不傷；人莫不欲富，則君子厚而不困；人莫不欲逸，則君子節其力而不盡。是皆君子盡心於已，推之於人，恢廣宏大，無所不同，故能通天下之志也。

"The sentence 'Only the gentleman is able to communicate the aspirations of the people throughout the world' follows the previous explanation of the gentleman's righteousness, further elaborating on the gentleman's way. Ordinary people have narrow-minded thoughts, caring only for themselves and their families. The gentleman is different; he promotes the way of benevolence and the virtue of loyalty and tolerance throughout the world. People everywhere desire peace, and the gentleman supports them so they do not fall into danger; people everywhere desire longevity, and the gentleman nurtures them without causing harm; people everywhere desire wealth, and the gentleman makes them prosperous without leaving them in poverty; people everywhere desire ease, and the gentleman uses the people's strength with restraint without exhausting them. These are all things the gentleman first devotes himself to thoroughly, then extends to others, with a broad and expansive mind, capable of understanding everything, thus being able to communicate the aspirations of people throughout the world."

象曰：天與火，同人。君子以類族辨物。

The Great Image Commentary says: Heaven is above and fire ascends upward, and the two share the same direction, which is the image of the卦 of Fellowship. The君子 take this as a model, grouping kinship and distinguishing things according to their nature.

義曰：夫天體居上，而火之性又炎上，是得同人之象也。君子法此象，於是類其族，辨其物。族即族黨也，物即物性也。言其分別族黨，使各以其類；明辨其物性，使各得其所。善者同於善，不善者同於不善；君子則與君子同道，小人則與小人同道，是類別天下，使各得其同也。

Heavenly bodies are located in the upper position, and fire also has the nature of rising upward. The two are in agreement, thus corresponding to the image of people. The gentleman takes this image as a model, thus gathering the same kind together and distinguishing things. "Kind" refers to clan and people, and "things" refers to the nature of things. This means to distinguish clans and people, so that each returns to its own category; to clearly discern the nature of things, so that each occupies its proper place. The good is gathered with the good, and the unrighteous is gathered with the unrighteous; the gentleman is with the gentleman, and the petty person is with the petty person. In this way, the world is classified according to categories, and each category is given its proper place.

初九：同人于門，無咎。象曰：出門同人，又誰咎也。

The line statement for the first line says: Going out to harmonize with others will not result in error. The small image commentary says: Going out and harmonizing with others, who would come to blame?

義曰：門者，亦言其遐遠廣大也；咎者，怨咎也。夫廣遠寛大，無所不同，是同人之道也。今初九以文明之性履同人之始，是其用心廣大，無所偏私，出於門則與人同也。夫出而與人同，則人亦同心歸之，又何有怨咎者乎？

The term "door" here also describes something distant and vast; "fault" refers to resentment and blame. Having a broad and open mind, and being able to harmonize with everyone, is the way of the Hexagram of Fellowship. The line "Nine at the Beginning" possesses a refined and civilized disposition at the start of the Hexagram of Fellowship, with a broad and sincere heart, free from any partiality. As soon as he steps out, he can harmonize with others. Since he has already harmonized with others by stepping out, others will naturally follow him with the same heart, so how could there be anyone to resent or blame him?

六二：同人于宗，吝。象曰：同人于宗，吝道也。

The line statement of the second line says: It only agrees with the one it follows and is partial, thus being petty and stingy. The small image commentary says: It only agrees with the one it follows, which is the path of being petty and stingy.

義曰：宗，主也；吝，鄙也。夫不以己之親疎，不以己之憎愛，則盡同人之道矣。今六二不能遠大其志，廣與人同，而反私心偏意上繫於九五之主，是其道褊狹，誠可以鄙吝者也。

"Zong" refers to the head or leader, and "lin" means petty or narrow-minded. Only when one does not consider the closeness of the relationship with others, nor act based on personal likes and dislikes, can one fully practice the way of harmony with others. Now, the Second line is unable to set its aspirations far and wide, and to harmonize broadly with others, but instead clings solely to the Fifth line, the superior ruler, with private and biased intentions. This path is too narrow, and indeed it is truly petty and regrettable.

九三：伏戎于莽，升其髙陵，三歲不興。象曰：伏戎于莽，敵剛也；三歲不興，安行也。

The third line statement says: The army is hidden among the grass and bushes, and climbs up the high hill to observe, but for three years does not take action. The small image commentary says: The army is hidden among the grass and bushes because it is facing a strong opponent; for three years not taking action, how can this path be sustainable?

義曰：戎，兵也；莽，林莽也；陵，丘陵也；興，起也。夫六二以中正之道上應於九五中正之君，君臣上下各以正道相應，而九三以陽居陽，志好強暴，不量己力，輒欲私貪六二之應而奪之，是以伏其兵戎於林莽之中。然而以不正險陂之行加於人，故不敢顯然興其兵戎，但伏於林莽之中，又且恐懼而不敢進，故升其髙陵以望之也。

"Rong" refers to soldiers, "Mang" refers to dense grass and woods, "Ling" refers to hills, and "Xing" refers to taking action. Six in the Second follows the correct and upright path to respond to Nine in the Fifth, the upright ruler, so that ruler and subject act in accordance with the right way; however, Nine in the Third, with a yang line in a yang position, has an ambitious and aggressive mind, lacks self-awareness, and easily develops greedy desires, wanting to claim the responsive section of Six in the Second for itself. Therefore, it hides soldiers in the grass and woods. But since its method is improper and dangerous, it dares not openly raise an army, and can only hide in the grass and woods. Hiding, it feels anxious and fearful, and dares not advance rashly, so it climbs up the hill to observe the situation.

三歲不興者，夫以不正之道而欲犯於至正之人，其勢必不克勝，故至於三年之間亦不能興起也。象曰伏戎于莽，敵剛也者，言其以不正之道欲妄攻奪，是其志不懼九五之剛而輒欲敵之也。三歲不興，安行也者，以不正之小人而欲敵大正之君子，其勢自然不能勝，雖竆三歲之間，安能行之哉？

"Three years without arising" means that using improper means to offend a person of extreme uprightness will inevitably fail, thus taking three years to even begin. The Small Image Commentary says "concealing soldiers in the wilderness, the enemy is strong," indicating that he intends to use improper methods to attempt a takeover, yet his heart does not fear the strength of the Nine in the Fifth. It also says "three years without arising, safe to move," meaning that using small, improper people to oppose a great and upright gentleman will naturally fail. Even after exhausting three years, how can this path be viable?

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。

The fourth line statement says: Climbing up the wall but ultimately failing to break through, it is auspicious. The Small Image Commentary says: Climbing up the wall but failing to break through, in terms of righteousness, it was never meant to be victorious; it is auspicious because it is trapped inpredicament and then turns back to follow the principle. "墉" refers to a wall.

義曰：墉謂乘九三之墉也；克，能勝之辭也。九三不量己力，志尚剛暴，欲謀奪九五之偶，已為大非，故伏其兵戎於林莽之中；今九四位乘於九三之上，亦欲因其九三之勢，乘陵而奪取六二，以義言之，是必不克勝也。然得吉者，蓋已旣不能克勝，故因其勢之困弱而反守於法則，故得免咎而獲吉也。象曰其吉，則困而反則也者，言九四旣因其困弱而反守法則，是改過之人也，故《左傳》曰：人誰無過？過而能改，善莫大焉。此九四所以獲吉也。

"The term 'yong' refers to the nine in the fourth position standing on the wallhead of the nine in the third; 'ke' means to be able to win. The nine in the third does not measure its strength, but instead acts aggressively, attempting to seize the spouse, the six in the second, of the nine in the fifth, which is already a grave mistake. Therefore, it has hidden its troops among the grass and bushes. Now the nine in the fourth is positioned directly above the nine in the third, and also wants to take advantage of the situation created by the nine in the third to rise up and seize the six in the second. In terms of righteousness, it is certain to fail. However, it still attains good fortune because, since it cannot conquer, it turns back to follow the principles and thus avoids misfortune and gains good fortune. The 'Small Image Commentary' says, 'Its good fortune is because it is inpredicament and then returns to the right path,' meaning that the nine in the fourth, due to being in困境, turns back to follow the right path, which is the behavior of someone who can correct his mistakes. Therefore, the 'Zuo Zhuan' says, 'Who does not make mistakes? If one makes a mistake but can correct it, there is no greater good than that.' This is precisely the reason why the nine in the fourth attains good fortune."

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。

The line statement of the fifth line says: It harmonizes with others, initially crying out loudly, then laughing; it deploys a great army to overcome those who obstruct, finally meeting the line it should meet. The small image commentary says: The reason the harmonizing one cries first is because the nine five upholds the middle path and is upright; the army is able to meet because it overcomes those who interfere.

義曰：九五與六二之爻，下以文明，上以剛健，各恃中正以相應，而欲同心同力共治於天下，然而物有間於己而不得相遇者，蓋以九三伏戎于莽，九四又乘其墉，皆奪己之應，故已乃用太師以攻伐而克之，是先號咷也。旣攻伐而克之，然後得與六二相遇，而同心同力以共成天下之治，是後有笑也，故曰同人先號咷而後笑，大師克相遇。

The yao at nine in the fifth and six in the second, below representing the virtue of civilization and above representing the virtue of strength and vigor, each occupying the position of correctness and uprightness, mutually responding with the intention of working together to govern the world. However, someone in between obstructs them, preventing their meeting. The nine in the third hides troops in the grass and bushes, while the nine in the fourth climbs onto the wall, both striving to seize the response that should belong to the nine in the fifth. Thus, the nine in the fifth is forced to mobilize a large army to attack and defeat them, which is called 'first crying out in sorrow.' After the victory, they finally meet with the six in the second, working together to achieve a well-governed world, which is called 'later laughing.' Therefore, the line statement says, 'The Book of Changes: First crying out in sorrow, then laughing, a great army overcomes meeting.'

象曰同人之先，以中直也者，言九五始以九三九四為孽於其間而不得與六二相應，然一舉其師則克之者，蓋由己以大中之道、至直之德而往伐之，故無有不勝也。

The Small Image Commentary says, "The beginning of the same people is because of uprightness and sincerity." This means that the Nine in the Fifth initially could not respond to the Six in the Second because the Nine in the Third and the Nine in the Fourth were causing disturbances in the middle. However, once it took action, it defeated the opponent, because it was waging war based on the great middle way and an extremely upright virtue, so there was no reason it could not win.

上九：同人于郊，無悔。象曰：同人于郊，志未得也。

The line statement of Upper Nine says: To harmonize with people in the outskirts, there is no regret. The Small Image Commentary says: To harmonize with people in the outskirts indicates that its aspirations have not yet been fulfilled.

義曰：郊者，國城之外曠遠之地也。夫同人之道，貴其無所不同，則可以立功立事也。今上九居同人之極而處於遐曠之地，志無所同，但可以免其悔吝而已；若其欲立功立事於天下，則其志未有所得，故象曰志未得也。

"Jiao" refers to the open and distant area outside the city walls of the capital. The way of the Hexagram of Fellowship lies in its value of being without distinction and being able to communicate with people throughout the world, thus enabling the accomplishment of achievements and the realization of endeavors. Now, the Nine at the Top is located at the top of the Hexagram of Fellowship and is situated in a remote and open place, having no one with whom it can harmonize, so it can only avoid regret. If one speaks of establishing achievements throughout the world, its aspirations have not yet found a focus. Therefore, the Small Image Commentary says, "Its aspirations have not yet been realized."

大有：元亨。

The Hexagram Statement says: The Hexagram of Great Possession has a virtue of utmost greatness and is smooth and unimpeded.

義曰：按《序卦》云，與人同者，物必歸焉，故受之以大有。蓋言君子推仁義之心以及於人，行忠恕之道以同於物，則天下之人皆同心而歸，是大有於天下也。然則大有者，大有於眾也，《雜卦》言大有眾者是也。

The "Xugua Zhuan" says: "Those who act in harmony with others will surely gain the support of things, hence following 'Dayou' (Great Possession)." This means that a gentleman extends his benevolence and righteousness to others, harmonizes with all things through loyalty and tolerance, and thus all people will unite and follow him. This is what is meant by having great possession over the people. The "Zagua Zhuan" states, "Dayou means multitude," which refers precisely to this meaning.

元亨者，元，大也；亨，通也。夫大有於天下之眾，苟不以天地元大之德治於天下，則不能致其亨通也。故大有之世，必以元大之德亨通於天下，故曰元亨。

"The 'yuan' in 'yuan heng' means great, and 'heng' means smooth and unimpeded. In the Book of Changes, the four characters 'yuan', 'heng', 'li', and 'zhen' are called the four virtues of the trigram Qian. 'Yuan' is first among them and represents the leader of all good qualities. Since there are many people in the world, if one does not use the greatest virtue of heaven and earth to govern the world, one cannot achieve smoothness and unimpeded progress. Therefore, in a great and prosperous era, one must rely on the greatest virtue to make the world smooth and unimpeded, hence the hexagram statement says 'yuan heng'."

彖曰：大有，柔得尊位大中，而上下應之，曰大有。其德剛健而文明，應乎天而時行，是以元亨。

The Commentary on the Judgment explains the hexagram Great Possession thus: The line six in the fifth position, with its gentle and compliant nature, attains the supreme position of a ruler, and is located in the center of the upper trigram. It acts according to the principle of broad-mindedness and uprightness. Therefore, the five yang lines above and below all respond to it. This is called "Great Possession," meaning that all things are abundant and flourishing. This hexagram has the lower trigram Qian (Heaven) and the upper trigram Li (Fire). The "hexagram virtue" refers to the nature symbolized by the hexagram: Qian represents strength and vigor, while Li represents civilization and illumination. Strength and vigor are capable of undertaking affairs, while civilization and illumination can clearly discern matters. By following such virtues in accordance with the heavenly timing, one can achieve "Original Greatness" — creating and cultivating all things, thus attaining great success and smoothness.

義曰：此就六五一爻以釋卦名也。夫六五以柔順之質，居至尊之位，以大中之道行於天下，使天下之人無過無不及而盡合於中，故天下之人皆來應之也。以卦體言之，則是六五獨以柔順文明，用其大中，而上下五陽他無所従，故皆來應之也。推之人事，則是聖人在位，得柔順之中道，而逺近無不應之，是大有天下之民也。

Hu Yuan explains: Here, the explanation is specifically about the fifth line of the hexagram Six in the Fifth. The fifth line is originally a yao of yin, but with the quality of flexibility and obedience, it occupies the most exalted position of the ruler. Using the principle of broad-mindedness and uprightness, it governs the world, making the behavior of all people neither excessive nor deficient, thus conforming to the middle way. Therefore, the whole country responds to it. If we look at the structure of the hexagram, the entire hexagram has only one yin line, which is the fifth line, and it is located in the position of Li (Fire), possessing the virtue of civilization. With its broad-mindedness and uprightness, the five yang lines above and below have no other choice but to respond to it together. Applied to human affairs, this represents a sage who holds the position of ruler, adhering to the middle way of flexibility and impartiality, thus attracting people from near and far, which is the grand appearance of possessing the whole world's people.

其德剛健而文明，應乎天而時行，是以元亨者，此就二體而釋所以得元亨之義也。乾在下為剛健，離在上為文明。剛健則能幹濟於事，文明則能照察於物。其德既剛健而文明，則能應順乎天時而行也。夫天以春而生成萬物，聖人以仁而愛育之；天以秋而肅殺萬物，聖人以刑罰而懲勵之。是聖人所為皆順於天，以時而行也。既以剛健文明之德，又上順於天時而行，是以獲其元亨也。

The Commentary on the Judgment explains that this hexagram is characterized by both strength and civilization, aligning with the heavenly way and acting in accordance with the seasons, thus achieving great success. This interpretation comes from examining the two trigrams that form the hexagram. The trigram Qian is at the bottom, representing strength and vigor, while the trigram Li is at the top, symbolizing civilization and clarity. Strength and vigor provide the ability to accomplish things, while civilization and clarity allow for a thorough understanding of matters. A ruler who possesses both these qualities can act in harmony with the rhythms of heaven. When heaven nurtures all things in spring, the sage shows compassion to the people; when heaven clears away the old in autumn, the sage enforces punishment to warn and discipline the people. Thus, all the sage's actions conform to the heavenly way and follow the seasons. With both the qualities of strength and civilization, and the ability to respond to the heavenly timing, this hexagram achieves the effect of initiating and attaining success.

象曰：火在天上，大有。君子以遏惡揚善，順天休命。

The Great Image Commentary says: The trigram Li (Fire) is high above the trigram Qian (Heaven), its light reaching everywhere, which is the image of the hexagram Great Possession. The gentleman takes inspiration from this scene, suppressing all evil and promoting all good deeds, humbly receiving the favorable mandate bestowed by Heaven.

義曰：夫火性本明，天體居上，今火在天之上，至明而無所不燭，是大有之象也。君子法此，以大有天下之眾，則當遏絶其惡而揚舉其善。何則？大凡天下所以不明者，由其惡不去也，聖人在位則遏絶之：若惡之大者則誅擊之，惡之小者則刑戮之。如此，則天下之為惡者知懼也。天下之所以不知者，由其賢善之人不用也，聖人在上則揚舉之：若大賢則置之大位，小賢則置之小位。如此，則天下之賢者知勸也。順天休命者，休，美也。夫福善禍淫，天之命也。聖人在上，惡者遏之，善者揚之，是能承順天休美之命也。

Hu Yuan explained: Fire's nature is brightness, and Heaven's form is high above. Now fire rises to the upper part of Heaven, brightness reaches its peak, and there is nothing that is not illuminated. This is the image of the hexagram "Great Possession." The gentleman takes this as a model. Since he possesses the world's people, he should eliminate evil and promote goodness. Why? The world becomes dark and unclear because evil is not removed. When the sage is in power, he must decisively eliminate it: great crimes are punished by execution, minor crimes are punished by punishment, so that those who do evil will know to fear. The world becomes ignorant because the virtuous are not appointed. When the sage is above, he must promote them: great virtuous men are placed in high positions, minor virtuous men are placed in low positions, so that the virtuous throughout the world will know to strive. The character "xiu" in the line statement means beauty. Bestowing blessings on the virtuous and calamity on the licentious is the will of Heaven; when the sage is above, restraining evil and promoting goodness is precisely following the beautiful arrangement of Heaven.

初九：無交害，匪咎，艱則無咎。象曰：大有初九，無交害也。

The line statement of the first line says: Not forming advantageous relationships with others is not a mistake; as long as one maintains a steadfast and resolute mind through hardship, one will ultimately not invite misfortune. The Small Image Commentary says: The first line of the Great Possession hexagram takes the meaning of not forming advantageous relationships with others.

義曰：交害者，相交以利害者也。大凡以親而交於人，則必有疎之者矣；以喜而交於人，則必有怒之者矣；以利而交於人，則必有害之者矣。唯君子為能用心廣大，故無意於交也。今初九居大有之始，處卦之下，是無心於物者也。旣無心於物，則所尚遠大，不交於有害者也。匪咎者，言初九之所以無心於物而不交於害，豈凶咎之道耶？然雖非凶咎之道，又當艱難其志，終久而不變，則庶可以全得無咎也。

Hu Yuan explained: What is meant by "mutual harm" is that people associate with each other based on their interests and benefits. Generally speaking, those who associate with others because of closeness will eventually have a time when they become distant; those who associate because of joy will eventually have a time when they become angry; those who associate because of benefits will eventually have a time when they harm each other. Only the gentleman, with a broad mind, does not deliberately seek to associate with others. The line "Initial Nine" is at the beginning of the hexagram "Great Possession," which is the lowest position of the entire hexagram. It refers to a person whose heart is not moved by external things. Since he has no interest in external matters, his aspirations naturally become lofty and vast, and he does not engage in relationships that bring harm. The line statement says this is not a fault, because "Initial Nine" has no interest in things and does not associate with others for mutual benefit. How could this be a path leading to misfortune? Nevertheless, one must still maintain a cautious and determined mindset, remaining steadfast over a long period, in order to completely avoid mistakes.

九二：大車以載，有攸往，無咎。象曰：大車以載，積中不敗也。

The line statement for line nine two says: Like a strong big cart carrying heavy loads, it can proceed forward without calamity. The small image commentary says: A big cart can carry heavy loads because the load is placed in the center of the cart, keeping the center of gravity steady and preventing it from overturning.

義曰：九二以剛明勤健之才，當大有之時，履得中道，應於六五，是其中正之臣而可當其重任者也，猶若大車之持載，雖甚任重而不至傾敗者也。有攸往無咎者，夫君子懐才抱道，患不得其位；旣得其位，患不得其君。所謂得君者何？若己言則君聴之，己諫則君從之，已有所興為則君順之是也。今二以剛明中正之才，為六五之所委任，故所行所往無不利也。所往旣利，則凶咎何由而至哉？故曰有攸往無咎。象曰積中不敗也者，言君子有剛健之才德積畜於內，雖授之大位、任之重權，而無有墮廢之事，是猶大車之持載，積於其中而無有傾敗也。

Hu Yuan explains: Nine in the Second possesses the qualities of strength, wisdom, diligence, and perseverance. At this time of great prosperity in the Great Possession hexagram, it is located in the central position of the lower trigram, thus acting in accordance with the middle path. It is in correspondence with the Queen in the Fifth line — 'correspondence' refers to the fixed pairing relationship between the first and fourth lines, the second and fifth lines, and the third and sixth lines. It is a minister who is both in the middle position and in the proper position, thus called 'zhongzheng' — capable of shouldering the heavy responsibilities of the world. It is like a large cart carrying a heavy load, which although very heavy, will not overturn. The line statement says that going forth brings no calamity, because the gentleman holds in his heart knowledge and righteousness. At first he worries about not obtaining a position, but once he obtains a position, he worries about not encountering a ruler who trusts him. What is encountering a wise ruler? It is when the ruler listens to his advice, follows his admonitions, and supports his reforms. Now, Nine in the Second, with his strong, wise, and upright talents, is entrusted by the Queen in the Fifth, so his actions and movements will be smooth and unimpeded. Since his movements are smooth, where can calamity come from? Therefore, going forth brings no harm. The Small Image Commentary says that the load is placed in the center and does not overturn, meaning that the gentleman keeps his strong and vigorous virtue and talent within his heart. Even if he is given a high position and great authority, there will be no waste or failure. It is like the goods loaded on a large cart are all placed in the center of the cart, thus being stable and not tipping over.

九三：公用亨于天子，小人弗克。象曰：公用亨于天子，小人害也。

The third line statement says: The great ministers at the level of the Three Dukes are able to present offerings to the Son of Heaven and communicate with the Way, but a petty person in this position is incapable. The Small Image Commentary says: The Three Dukes can present offerings to the Son of Heaven; if a petty person were in this high position, it would instead become a source of calamity.

義曰：此一爻處大有之時，以陽居陽，當下卦之極，為眾陽之長，是尊極之臣、在三公之任者也。然當此至重之位，以君子則用可享於天子，而行天下之大道，立天下之大位也；以小人處之，則不能克勝其任，以至壊敗王事而為害於時也。故曰公用享于天子，小人弗克。

Hu Yuan explained: The line nine in the third position occurs in the hexagram Great Possession. With a yang line in a yang position, and located at the top of the lower trigram, it is the leader of all the yang lines, representing a minister of supreme status, bearing responsibilities equivalent to the Three Grandees. However, being in such a critical position, if a gentleman holds it, he can communicate with the Son of Heaven, receive the ritual offerings, promote the great way of the world, and establish the norms for the world. But if a petty person occupies this position, he would be incapable of shouldering such a heavy responsibility, and might even ruin the state affairs, becoming a temporary harm. Therefore, the line statement says: The Three Grandees can communicate with the Son of Heaven, but petty persons are incapable of doing so.

九四：匪其彭，無咎。象曰：匪其彭，無咎，明辨晳也。

The statement of the fourth line says: Without relying on the powerful nine three, there is no fault. The Small Image Commentary says: Not relying on nine three and avoiding fault is because nine four can discern good and evil and distinguish right from wrong.

義曰：彭謂九三也。匪其彭者，是不有奉九三之心也。九四以陽居陰，當上卦之下，履失其正，而上近六五之君，下比九三之臣，處於君臣之間，若行不正則咎莫大焉。且九三位為三公，有權之臣也，四柔順屈節以趨附之，是行乎非正之道，而必有非常之咎也，固當常有不奉三之心，則得其無咎矣。象曰匪其彭無咎明辨晳也者，凡知人曰晳，此所以匪其彭者，由九四能明察其善惡，辨別其事宜，知九三之不可趨附之而不附，故獲無咎。

Hu Yuan explains: Here, "Peng" refers to Nine in the Third. Not being close to Nine in the Third means not harboring the intention of flattery. Nine in the Fourth, with a yang line in a yin position, occupies the lowest position of the upper trigram. Its "line position" is improper—yang lines should be in the yang positions of one, three, and five, but now it is in a yin position, thus being in an improper place. It is directly above the Six in the Fifth, the sovereign, and directly below the Nine in the Third, the minister. Being sandwiched between the sovereign and the minister, if its actions are improper, the offense will be extremely grave. Moreover, Nine in the Third holds the position of the Three Grand Ministers, being a powerful minister. If Nine in the Fourth, with a flexible and yielding attitude, flatters him, it would be following an improper path, inevitably leading to serious blame. Therefore, Nine in the Fourth should always refrain from flattery towards Nine in the Third in order to avoid mistakes. The "Small Image Commentary" says that he is clear-sighted and discerning. To be able to recognize people is called "xi." Nine in the Fourth does not rely on Nine in the Third because he clearly distinguishes between good and evil, and clearly understands right and wrong, knowing that Nine in the Third is not worth clinging to and thus never clinging to him, thereby avoiding mistakes.

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。

The fifth line statement says: The sovereign, with sincere integrity from within, interacts with both above and below, and also possesses a commanding presence that inspires awe, thus resulting in good fortune. The Small Image Commentary says: Interacting with sincerity is using one's own integrity to awaken the sincerity of the people throughout the land; the presence of dignity brings good fortune because the superior and inferior are at ease and open with each other, needing no defenses.

義曰：孚，由中之信也；交，謂上下之道相交也。六五居大有之時，以柔順而處至尊之位，是執柔示信以接於物，故上下皆歸向之也。夫己以由中之信接於人，人亦以由中之信奉於己，上下交相親信，故曰厥孚交如。威如吉者，言既以由中之信及於天下，天下皆親信之，則是威德並行而獲其吉也，故不賞而民勸、不怒而民威於鈇鉞是也。

Hu Yuan explained: "Fu" means sincerity from the heart; "jiao" refers to mutual communication and connection between above and below. The line "Six in the Fifth" occurs in the hexagram "Great Possession," where a soft and gentle quality holds the supreme position. By upholding the way of gentleness and treating others with sincerity, the ruler gains the loyalty of all beneath and above. When one sincerely treats others, others in turn sincerely serve him, and thus there is mutual closeness and trust between above and below. Therefore, the line statement speaks of his sincerity in relating to others. As for the attainment of good fortune through proper conduct and dignity, it is because sincerity has spread throughout the world, and all people naturally respect and believe in him. Thus, dignity and virtue are both practiced and result in good fortune. Just as the "Book of Rites · Doctrine of the Mean" states: there is no need for rewards, and the people will naturally strive; there is no need for anger, and the people will revere his authority more than the punishment of axes and swords.

象曰厥孚交如，信以發志也者，言發己之信以及天下之信，已能如是，則天下有信無信之人皆發其誠志以交應之也。威如之吉，易而無備也者，易，平易也；備，戒備也。言已既有孚信交於人，又有威德以及於天下，賞一賢而天下之賢知勸，罰一罪而天下之罪知懼，有此威德之著，故天下皆平易而無所戒備也。

The Small Image Commentary says that using sincerity to inspire the mind refers to a ruler extending his own sincerity throughout the world to move the sincerity of the people. When he reaches this level, regardless of whether people originally were sincere or not, they will all respond with sincerity. As for the good fortune of proper conduct and dignity, it lies in being easy and unguarded. Here, "easy" means straightforward and open, and "guard" means vigilance and caution. This means that a ruler, having sincerity in his dealings with others, also has his prestige and virtue extending throughout the world: rewarding one virtuous person encourages all virtuous people; punishing one wrongdoing makes all wrongdoers aware of fear. His virtue and authority are so evident that the world can be at ease and open with one another, without the need for mutual vigilance.

上九：自天佑之，吉，無不利。象曰：大有上吉，自天佑也。

The statement for the top line says: Favor from Heaven descends, auspicious, nothing is unpropitious. The Small Image Commentary says: The top line of Great Possession attains auspiciousness because it receives the favor of Heaven.

義曰：按《繫辭》云：天之所助者，順也；人之所助者，信也。履信思乎順，又以尚賢，是以自天佑之，吉無不利也。此言餘爻皆履剛，而上九獨乘六五之柔，是思順也；六五有孚信而已履之，是履信也；又以剛而居上，處無位之地，是能崇尚於賢者。旣能思乎柔順之道，履乎孚信之德，又以尚賢，如此則自天而下無有不助之者，又何不利之有？

Hu Yuan explains: The Great Treatise of the Zhou Changes says that heaven supports those who follow the way of heaven, and people support those who are trustworthy. A person who practices sincerity, maintains gentleness, and respects the virtuous will thus receive the blessings of heaven, leading to good fortune and success in all things. Here, it refers to the fact that all other lines are resting on yang lines, while only the top line, upper nine, is riding over the fifth line, which is yin. "Cheng and Cheng" refers to the relationship between adjacent lines, where the lower line supports the upper one as cheng, and the upper line presses down on the lower one as cheng. The upper nine, being yang, rides over the yin fifth line yet remains harmonious, showing his gentleness. The fifth line originally has sincerity, and the upper nine personally practices it, which is practicing sincerity. The upper nine, being yang, is located at the top of the hexagram, where there is no position, indicating his respect for the virtuous. Being gentle in heart and sincere in action, and also respecting the virtuous, then both heaven's will and people's hearts will not fail to support him, so how could there be anything that is not favorable?

謙：亨。君子有終。

The Hexagram Statement of 《Qian》 says: Humility and retreat enable one to achieve success in all affairs; the superior man practices humility, and can maintain it throughout his life without change.

義曰：按《序卦》云：有大者不可以盈，故受之以謙。謙者，卑退而不自驕盈之謂也。以二體言之，則艮下剛而止也，坤上柔而順也。大凡內剛止而外不柔順則失於亢，外柔順而內不剛止則近於佞。剛也柔也，內外相稱，此盡其所以為謙之道也。旣盡其謙，則是無不濟而亨通也。

Hu Yuan explains: The "Xu Gua Zhuan" says that those who possess great things cannot be complacent, hence after "Da You" comes "Qian." What is called "Qian" is to place oneself in a low position, to retreat and yield without arrogance or self-satisfaction. From the perspective of the upper and lower trigrams, the lower trigram is Gen, which is strong yet able to stop; the upper trigram is Kun, which is gentle yet able to follow. "Gang Rou" is the most fundamental pair of qualities in the "Zhou Yi." Yang is Gang, and Yin is Rou. Generally speaking, those who are strong within but not gentle without tend to be overbearing; those who are gentle without but not strong within tend to be fawning. Gang and Rou, inner and outer, must be matched together, only then can the principle of Qian be fully explained. Once the practice of Qian is thoroughly established, no matter what one does, nothing will be impossible, and everything will naturally be smooth and unobstructed.

君子有終者，終謂終身踐履而不變也。夫用謙之道，貴在久而行之。若夫小人亦有時而用謙，但不能終久由之，故朝行而夕或改矣。唯君子則能先明其性，平其心，發之於外則皆恭敬之道，故有庸言之信、庸行之謹，終身而行之無有改也。

As for the idea that the superior person can maintain consistency, this "终" refers to adhering to it throughout one's life without change. Practicing humility is valuable precisely because it can be maintained over a long period. The petty person may occasionally show humility, but cannot sustain it. They may be respectful in the morning, but change by evening. Only the superior person first clearly understands his own nature, calms his spirit, and expresses himself through words and actions with sincerity and respect. Therefore, he can achieve what the "Zhou Changes" (I Ching), in the "Wenyan" section of the "Qian Hexagram," says: ordinary speech must be truthful, ordinary actions must be cautious, and he maintains this throughout his life without change.

彖曰：謙，亨。天道下濟而光明，地道卑而上行。天道虧盈而益謙，地道變盈而流謙，鬼神害盈而福謙，人道惡盈而好謙。謙尊而光，卑而不可踰，君子之終也。

The Commentary on the Judgment says: Humility is able to achieve success because the principle of Heaven is to bring down the yang energy to nourish all things, thus its way becomes ever more bright; the principle of Earth is to remain in a lowly position, thus the earth energy can rise up. The way of Heaven is to lose when it is full and to gain through humility; the way of Earth is to change when it is full and to flow through humility; the spirits and deities harm the full and bless the humble; human nature dislikes the full and prefers humility. When humility is in a position of honor, its virtue becomes more prominent; when it is in a position of lowliness, no one can surpass it. This is precisely the virtue that the gentleman always holds fast to.

義曰：謙亨，天道下濟而光明，地道卑而上行者，此釋所以得謙亨之道也。夫天體雖髙，以其能降下其氣而生萬物，是得其謙而道益光明也；地以其卑，故其氣得以上升，相濟以成萬物。夫天氣下降，地氣上升，二氣相交而能生成萬物，是得謙亨之義也。以天地至大，尚以謙而後亨，況於人乎？

Hu Yuan explained: The Commentary on the Judgment first discusses why humility leads to success. It says that the reason humility is successful lies in the fact that the heavenly way is to descend and illuminate, while the earthly way is to be lowly and ascend. This explains why humility can lead to success. Although the heavens are lofty in form, they are willing to descend their yang energy to nurture all things, precisely because of humility, their way becomes even more luminous. The earth, by nature, is lowly, so its energy can rise up and combine with the heavenly energy to produce all things. When the heavenly energy descends and the earthly energy ascends, the two energies interact, and thus all things are generated. This is the reason why humility leads to success. How vast the heavens and earth are, yet they rely on humility to achieve success; how much more so should humans do the same.

天道虧盈而益謙者，此以下廣言謙之義也。虧，損也；益，增也。夫天之為道，盈滿者虧損之，謙順者増益之，至如日中則昃、月盈則蝕，皆其類也。地道變盈而流謙者，變，變易也；流，流佈也。至如水旣盈滿則必決洩而虧散之，其卑下者則流佈而增盈之，此其類也。

From the statement "Heavenly Dao reduces fullness and increases humility," the explanation expands further to elaborate on the meaning of humility. "Kui" means reduction, and "yi" means addition. The principle of Heavenly Dao is to reduce what is full and to add to what is humble. For example, the sun begins to set when it reaches its zenith, and the moon starts to wane after it is full; these are all examples of this principle. As for the Dao of Earth, it changes fullness and flows into humility. "Bian" means change, and "liu" means flow. For instance, water that has filled up will break through its banks and flow away, while low-lying areas receive the flow of water, filling them up; these are also examples of this principle.

鬼神害盈而福謙者，害謂禍害之也，福謂福慶之也。鬼神者，天地之用也，有盈滿者則從而禍害之，有謙損者則從而福慶之。人道惡盈而好謙者，人之為道，有驕淫者眾共惡之，有謙退者眾共好之。以天地鬼神之為道，或虧變禍害其盈者，而益流福慶其謙者，其在於人者可知矣。

The spirits and deities bring calamity upon those who are full and arrogant, and bestow blessings upon those who are humble and retiring. Harm means bringing calamity, and blessings mean granting prosperity. Spirits and deities represent the workings of heaven and earth. When someone is full and self-conceited, calamity follows; when someone is humble and retreats, blessings follow. In human affairs, people dislike fullness and favor humility. In terms of human feelings, those who are arrogant and unrestrained are universally disliked, while those who are humble and yielding are universally liked. If the principles of heaven, earth, spirits, and deities are like this—reducing, changing, or bringing calamity to the full and arrogant, and adding, flowing, or bestowing blessings to the humble and retiring—then the same principle applied to human beings is clear to see.

謙尊而光者，以尊上而言之，若天子諸侯及為人父、為人兄，凡在人上者，苟能好謙，則其德愈尊而光大矣。卑而不可踰者，卑者以爵言之士也，以人言之庶民也，及為子、為弟，凡在人下者，若能益尚謙退，則雖在卑下，亦眾人所不能踰越也。君子之終也者，言上之所行終身由之而不變者，唯君子為能然也，此聖人舉之以結上文耳。

Speaking of humility, when one holds a high position, it becomes even more illustrious; this refers to those in superior positions, such as the Son of Heaven, the feudal lords, and fathers and elder brothers. Anyone who holds a position above others, if he values humility, will become even more esteemed and illustrious. Speaking of humility, when one is in a low position, no one can surpass him; this refers to those in inferior positions, such as the commoners, the scholars, and sons and younger brothers. Anyone who is in a lower position and further practices humility and retreat, even though he is in a humble position, no one can look down upon him. The final sentence points out the conclusion of the gentleman, meaning that all the above, if practiced throughout one's life without change, can only be achieved by the gentleman. This is what the sage uses to conclude the previous discussion.

象曰：地中有山，謙。君子以裒多益寡，稱物平施。

The Great Image Commentary says: A high mountain is actually hidden beneath the earth, which is the image of the Hexagram of Humility. The gentleman takes this as a model, taking from where there is an excess and giving to where there is a deficiency, measuring the amount of things, so that giving and receiving become balanced.

義曰：山體本髙，地體本卑，今山居地之中，是抑髙舉下之義而得謙之象也。君子假借其象，言物有多者減而裒聚之，少者增益之，稱其物之多少而均平其施與，是亦抑髙舉下之義也。

Hu Yuan explained: Mountains are originally lofty and elevated, while earth is originally flat and low. Now, the mountain is hidden in the middle of the earth, which implies the idea of suppressing the high and elevating the low, exactly matching the image of the卦 of Humility. A gentleman takes this scene as a model for teaching: the part that has more wealth should reduce and gather in, while the part that has less should be supplemented, adjusting according to the amount each has so that giving and receiving becomes balanced. This is also the principle of suppressing the high and elevating the low.

初六：謙謙君子，用渉大川，吉。象曰：謙謙君子，卑以自牧也。

The line statement for the first line says: A gentleman who is humble and modest, with this virtue, can cross great rivers and perilous situations and attain good fortune. The small image commentary says: A gentleman who is humble and modest cultivates himself by being lowly and unassuming.

義曰：初六以謙巽而居一卦之下，是其謙而又謙者也。夫謙謙之道，小人所不能為，唯君子則能行之，故曰謙謙君子。用渉大川吉者，夫君子持身卑退，恭敬之心發於內，則謙謙之道形於外，故眾心皆歸而萬民皆服。民眾旣歸，則雖有大險大難，用是而渉之無有不濟，況於平易常處之時，獲其吉也可知矣。象曰謙謙君子卑以自牧也者，牧，養也，守也。言大人君子所以謙而又謙者，蓋內明其性，外篤其敬，以卑而自守故也。

Hu Yuan explains: The line "Initial Six" is a person of humble and respectful nature, occupying the lowest position in the entire hexagram. This person is extremely humble, humble beyond measure. The path of being humble again and again is something a petty person cannot take, only a gentleman can achieve. Therefore, the line statement calls him a "humble gentleman." It says that by relying on this virtue, one can cross a great river and achieve good fortune, because the gentleman maintains his humility and retreat, with reverence arising from within. The virtue of humility is thus manifested externally, leading people to follow and the people to submit. Once the people are united, even if there are great dangers and difficulties, with this unity, crossing them is certain, and even more so in times of peace, achieving good fortune is natural. The "Small Image Commentary" says that by cultivating oneself in humility, the word "pasture" refers to cultivation and maintaining. This means that the reason a great person can be humble again and again is because internally he clearly examines his nature, and externally he practices reverence sincerely, always maintaining humility.

六二：鳴謙，貞吉。象曰：鳴謙貞吉，中心得也。

The Line Statement for the second line says: The virtue of humility is known and praised outside, and by holding to the correct path one attains good fortune. The Small Image Commentary says: The virtue of humility is known outside and good fortune is attained through uprightness, because this virtue of humility comes from within.

義曰：鳴者，聲聞流傳於外也。夫六二居卦之中，以陰居陰，是君子履中居正，積柔順而行其謙，故聲聞流於人也。貞吉者，言六二以謙退之聲聞於人，是得正道之吉也。象曰鳴謙貞吉中心得也者，此言君子所作所為皆得諸心，然後發之於外，則無不中於道也。故此謙謙皆由中心得之，以至於聲聞流傳於人而獲至正之吉也。

Hu Yuan explained: "Ming" means the reputation spreading outward. Six Two is located in the middle of the lower trigram and also has a yao in a yin position, which is exactly where a gentleman stands on the correct and upright path, accumulating the virtue of gentleness and practicing humility. Therefore, his reputation naturally spreads among people. Saying that holding to the correct path brings good fortune refers to Six Two being known for its humble reputation, which is the good fortune gained by holding to the correct path. The "Small Image Commentary" explains that this humility is obtained from within, meaning that a gentleman's words and deeds first come from the sincerity within, and then are expressed outwardly, thus always conforming to the correct path. Therefore, the humility here is entirely naturally generated from within, leading to a reputation spreading among people and achieving the most pure good fortune.

九三：勞謙君子，有終，吉。象曰：勞謙君子，萬民服也。

The third line statement says: A gentleman who works diligently without losing his humility can be good at the beginning and the end, thus being auspicious. The small image commentary says: A gentleman who works diligently with humility will have the people of the world all devoted and obedient.

義曰：勞謙者，言勤勞于謙也。九三以陽居陽，為下卦之長，眾陰所歸而其位至重，故上則謙以奉於君，下則謙以治於民，勤勤不已，無有厭斁之心，是謂勞謙者也。君子有終者，言君子唯以行道為己樂，不以用謙為己勞，故終身行之而不變，所以得其吉也。象曰勞謙君子萬民服也者，言君子之人勤勞而行謙，則為萬民之所服而眾心之所歸。且凡人能謙者，天地鬼神尚且佑助而福慶之，則民之服従也可知矣。

Hu Yuan explains: What is meant by "lao qian" (laborious humility) is that one is willing to put in hard work in the matter of humility. The line Nine in the Third is a yang line in a yang position, which is the leader of the lower trigram, and all the yin lines are drawn to it, making its position very important. Therefore, it shows humility in serving the sovereign above and humility in governing the people below, working diligently without rest, without any sign of weariness or slackness. This is called "lao qian." It says that the gentleman can maintain humility throughout, because the gentleman regards the practice of the Way as his own joy, and does not regard humility as a burden, so he practices it all his life without change, thus attaining good fortune. The "Small Image Commentary" says that the people are obedient, referring to the gentleman's diligent practice of humility, which leads to the people's trust and the hearts of the people being drawn to him. Moreover, anyone who is humble will have the heavens and earth, spirits and ghosts, all helping and blessing him, so the people's obedience is naturally even more so.

六四：無不利，撝謙。象曰：無不利撝謙，不違則也。

The line statement of the fourth line says: There is no disadvantage in all things, because in every action and in issuing commands, it conforms to the way of humility. The small image commentary says: Therefore, there is advantage everywhere, because the fourth line has not violated the proper conduct it should follow.

義曰：撝謂指揮之間皆謙也。夫大有之四處君臣之間，故聖人戒之言匪其彭，然後得無咎，以其以陽而居陰也；此謙之四亦在君臣之間，乃言無不利撝謙者，以其以陰居陰，履得其正故也。何則？凡朝廷之間，必得正人端士以贊佐其君，則為治於天下無所不利也。

Hu Yuan explains: "Huī" refers to maintaining humility in every action, whether raising one's hand or issuing commands. In the hexagram Da You, the line Nine in the Fourth is between the ruler and the minister, yet the sage warns it not to attach itself to Nine in the Third in order to avoid mistakes, because it is a yang line in a yin position, thus occupying an improper place. In the hexagram Qian, the line Six in the Fourth is also between the ruler and the minister, yet the line statement says there is benefit in all directions and actions are humble, because it is a yin line in a yin position, thus occupying a proper place. Why does a proper position bring benefit? In the court, there must be upright and principled men to assist the ruler, and the governance of the world will then be smooth and successful in all directions.

今六四以至柔之質而居柔位，是至正之人也。以至正之人而上近於六五之君，下比於九三之臣，而盡謙巽之道以承接之，故進退俯仰以至指揮之間，皆得用謙之道而無有不利也。象曰無不利撝謙不違則也者，言六四所以然者，由履於正位，不違逆其法則也。

Now, the sixth line in the fourth position holds a very gentle and compliant nature in a position that is also gentle, which is precisely the kind of person who is upright and virtuous. With such a proper person, above he is close to the sixth line in the fifth position, the sovereign, and below he is in harmony with the ninth line in the third position, the minister—'harmony' refers to the mutual closeness and support between adjacent lines. He uses the utmost humility and obedience to serve and accept, so that whether he advances or retreats, bows or acts, or issues commands, everything conforms to the way of humility, thus there is no disadvantage. The Small Image Commentary says that it does not violate the rules, referring to the reason why the fourth line is like this: precisely because it is in a proper position, it has never violated the regulations it should follow.

六五：不富以其鄰，利用侵伐，無不利。象曰：利用侵伐，征不服也。

The Line Statement of the fifth line says: Without relying on the abundance of wealth, one can subdue neighboring states, it is favorable to go to war, there is no disadvantage. The Small Image Commentary says: The reason it is favorable to wage war is to attack those who refuse to submit.

義曰：以，用也。六五以柔順居至尊之位，是能執柔以治人，居謙以遇物，故不待富盛而能用其鄰也。以天子言之，則能用其四夷與天下諸侯；以諸侯言之，則能用其鄰國也。利用侵伐無不利者，言六五以柔德化治天下而能用其鄰，當此之時，苟有不庭不軌之人，則是不率仁人之教而天下共棄之。人乘天下共棄之心而伐之，無所不利。

Hu Yuan explains: In the Line Statement, the character 「以」 should be understood as 「use」. The fifth line, which is in the position of supreme authority, possesses the virtue of flexibility and gentleness. It can govern the people by holding fast to the way of gentleness and treat others with humility. Therefore, it does not need to rely on wealth to gain the support of its neighbors. For a sovereign, it can command the four directions and the feudal lords; for a feudal lord, it can rely on neighboring states. When it is appropriate to wage war and there is no difficulty, it refers to the fifth line using the virtue of gentleness to educate the world and being able to mobilize its neighbors. At this time, if there are people who refuse to pay homage and do not abide by the laws, they are those who do not accept the education of a benevolent ruler and are abandoned by the whole world. To attack them in accordance with the world's shared rejection, there will naturally be no obstacles.

夫堯舜以至仁率天下，然尚有三苗之徵，則其它可知矣。但聖人在上，有叛逆之人則眾所共怒也，以至仁而侵伐之，無有不利也。然先聖於此特言侵伐者，蓋有意於勸耳。何則？夫人君之治天下，必恩威兼用然後可濟，今當謙之時，不可純用於謙，其有不庭不軌，必以侵伐而克之也。

Yao and Shun, with the highest virtue, ruled the world and still took military action against the Sanmiao. Other situations can be imagined accordingly. As long as a sage is in power, the appearance of rebels will inevitably lead to public anger, and a righteous army sent to punish them will surely succeed. However, the ancient sages specially mentioned the words "military campaign" in the Hexagram of Modesty, intending to offer a particular warning. Why? A ruler governing the world must use both benevolence and authority effectively. Now, during the time of emphasizing modesty, one cannot always rely solely on humility. When there are those who refuse to pay homage and violate the laws, they must ultimately be subdued through military force.

上六：鳴謙，利用行師，征邑國。象曰：鳴謙，志未得也，可用行師征邑國也。

The line statement for the sixth line at the top says: The virtue of humility is renowned outside, it is appropriate to mobilize troops to suppress rebellion within one's own territory. The small image commentary says: Although the reputation has spread, the true aspiration has not yet been realized, so one can only send troops to rectify the subordinate territories.

義曰：上六居上卦之極，謙道已得而處於無位，然本以其行謙，故亦有聲名流傳於外，故曰鳴謙。利用行師征邑國者，言上六雖行謙而聲名既著矣，然而居無位之地，無功實之效，故但可行師徵己之邑國而已，是其功未能及遠，不若六五之用侵伐而無所不利也。

Hu Yuan explains: Upper Six is at the top of the Upper Trigram, having completed the practice of humility, yet it resides in a place without official position. However, since it has been practicing humility all along, its reputation still spreads far and wide. Therefore, the Line Statement says that its humility is renowned far and wide. The statement that it is appropriate to send troops to subdue its own territory refers to the fact that although Upper Six has practiced humility and its reputation is already prominent, it is in a position without actual authority or support, so it can only send troops to manage affairs within its own territory. Its achievements cannot extend to distant places, which is less than the case of Six in the Fifth, which can send troops to conquer and achieve success everywhere.

象曰鳴謙志未得也者，按六二亦言鳴謙，而象曰中心得也，此言志未得者，蓋六二當人臣之位，居中履正，以此而行謙，故得吉也。今上六雖有謙巽之聲聞於外，然居無位之地，雖欲立功立事於天下，其志未有所得也。

The Small Image Commentary says that the heart's aspirations have not yet been fulfilled. Six in the Second also speaks of a reputation for humility spreading far, but the Small Image says that is what is genuinely attained within. Why does it say the heart's aspirations are not yet realized? Because Six in the Second is in the position of a minister, standing in the center and upholding correctness. By fulfilling humility in this position, it attains good fortune. However, Upper Six, although its reputation for humility spreads far, is in a place without position or office. Even though it may wish to achieve great things in the world, its aspirations still do not reach reality.

豫：利建侯行師。

The Hexagram Statement of 《Yu》 says: In a harmonious and joyful situation, it is appropriate to enfeoff vassal states and deploy military forces.

義曰：豫，樂也，悅也。按《序卦》云：有大而能謙必豫，故受之以豫。言聖人在上，大有天下之眾，而又能持謙巽之德以臨於下，則天下之人皆悅豫而従之。以二體言之，則雷出於地上而蟄蟲昭蘇，勾萌皆達，萬物無不得其豫悅也，故曰豫。

Hu Yuan explains: "Yu" means joy and happiness. The "Xu Gua Zhuan" says that when something is grand yet also humble and retiring, it inevitably brings about harmony and joy, hence the "Qian" hexagram is followed by the "Yu" hexagram. This refers to a sage in authority who possesses the world and its people, yet maintains a humble and respectful virtue towards those below. Thus, all under heaven rejoice and follow him. From the perspective of the upper and lower trigrams, the trigram Zhen (Thunder) represents the thunder rising from the earth, awakening the creatures that had been dormant. The bent sprout and the newly sprouted seedlings break through the soil and stretch upward. All things find their own joy, hence the hexagram is named Yu.

利建侯行師者，天下之人既已悅豫，則當建立諸侯而分治天下，出兵行師以討其叛逆。何則？夫民苟不順，何為而可哉？民心既已悅順，雖驅之死地而亦従之，故豫而建侯行師無所不利矣。若武王之伐紂，以其順天應人，是以一怒而安天下，天下之民無不悅豫而順従也。

It is appropriate to establish feudal lords and deploy military forces because the people are already joyful. At this time, it is proper to divide the land among feudal lords for governance and to send troops to suppress rebellion. Why? If the people are unwilling to comply, how can anything be accomplished? When the people's hearts are joyful and obedient, they will follow even if compelled to face fire and water. Therefore, during times of harmony, establishing feudal lords and launching military campaigns will surely be smooth and successful. For example, King Wu of Zhou defeated King Zhou of Shang because he followed the will of heaven and responded to the people's hearts. Thus, with a single act of righteous anger, he pacified the world, and all the people were joyful and obedient.

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

The Commentary on the Judgment says: The hexagram Yu is called Yu because the yang line nine in the fourth position has a yin line responding to it, allowing the mind's aspirations to be carried out. The lower trigram is坤, representing順, and the upper trigram is震, representing movement. Acting in accordance with reason and propriety, this is what is called Yu. Since it moves in accordance with reason, even heaven and earth harmonize with it; how much more so for matters such as enfeoffing vassals and military campaigns? Heaven and earth, because they move in accordance with reason, have the sun and moon moving without error and the four seasons changing in order. The sage, following the people's will, enforces laws that are simple and clear, and the people are thus loyal and obedient. The timing and principles of the hexagram Yu are indeed of great importance.

義曰：剛應而志行者，此以二體明其義。剛謂九四也，應謂初也。九四以剛陽居大臣之位，又處震動之下，下與初六為應，是上下之志皆得通行也。順以動豫者，震上動也，坤下順也，言聖人所動皆順於民心，則民無有不順而悅豫也。

Hu Yuan explains: speaking of yang strength having a response and the mind's will being carried out, is explaining the meaning of the hexagram by referring to the upper and lower trigrams. The yang refers to nine in the fourth position, and the response refers to six at the beginning. Nine in the fourth, with its yang strength, occupies the position of a minister, and is located at the lowest part of the zhen trigram. Below it is six at the beginning, with which it corresponds, so the wills of above and below can both flow smoothly and be carried out. Speaking of moving in accordance with the way is yu, which refers to the upper trigram zhen being active and the lower trigram kun being compliant. The sage's actions all follow the people's will, so the people have no reason not to be compliant and joyful.

豫順以動，故天地如之，而況建侯行師乎者，此釋建侯行師之義。言聖人能以豫順民心，又合乎時，雖天地之至髙至厚尚亦不違，況建侯以治民、行師以戡難乎？其利可知也。天地以順動，故日月不過而四時不忒者，言天地之大，一晝一夜凡行數十餘萬里而無毫釐之過與不及，是能以至順而動，故日月代明而無薄蝕之差，四時迭行而無盭繆之愆也。

Speaking of harmony and joy in accordance with the principles, and moving in a proper way, even heaven and earth would align with it. How much more so for the matters of feudal states and military campaigns, which explain the principles of establishing feudal states and using military force. It means that the sage can bring harmony and joy, conforming to the people's will and suitable for the time, so even the highest heaven and the most profound earth would not oppose him. How much more so for establishing feudal states to govern the people and deploying troops to pacify disorders? The benefits are evident. Speaking of heaven and earth moving in accordance with the principles, so that the sun and moon have no discrepancies and the four seasons do not become confused, is explaining how heaven and earth, so vast, travel tens of thousands of miles in a single day and night without any excess or deficiency at all. This is because they move in the most harmonious way, so the sun and moon alternate in shining without any error, and the four seasons follow one another in order without any disorder or mistake.

聖人以順動，則刑罰清而民服者，聖人以天地為心而有所動作，則天下之人悅豫而従，故刑罰清而民服従之。然此指刑罰而言者，葢聖人用之所以禁暴止奸，萬民之所深畏者也。當刑者刑之，當罰者罰之，懲一而勸百，故刑罰可措而清矣，是天下之民服従而不犯也。豫之時義大矣哉者，聖人嘆美之辭也，言豫之時其義至大，意使後人所動所為當順於心而已。

The sage acts in accordance with the principles of heaven and earth, thus his punishments are simple and clear, and the people naturally obey. This refers to the sage who acts with the heart of nurturing and sustaining life as heaven and earth do, and thus the people joyfully follow him. Therefore, punishments are simple and clear, and the people naturally obey. The reason for specifically mentioning punishments is that punishments are the means by which the sage suppresses violence and prevents evil, and they are the most feared thing among the people. When punishment is needed, it is applied; when punishment is deserved, it is carried out. Punishing one person serves as a warning to a hundred, so punishments can be set aside and remain simple, and the people will naturally obey without committing crimes. The last sentence praises the great significance of the meaning of the hexagram Yu. It is the sage's commendation, meaning that the meaning contained in the time of harmony and joy is extremely important. Its intention is to remind later generations that whenever they take action, they must follow the hearts of people.

象曰：雷出地奮，豫。先王以作樂崇德，殷薦之上帝，以配祖考。

The Great Image Commentary says: Thunder and lightning surge forth from beneath the earth, with vigorous momentum, which is the image of the hexagram Yu. The former kings modeled themselves upon this, creating music to honor virtue, and presenting grand ceremonies and musical pieces to the Supreme Deity, with ancestors accompanying in the offerings.

義曰：雷者，陰陽奮擊成聲也。殷，盛也。言雷聲奮出於地上，則震動萬物，使勾者盡出，萌者盡達，萬物起而滋植，悅豫之象也。先王觀此之象，則必順時而動，使天下之人皆従服而和樂也。

Hu Yuan explained: Thunder is the sound produced by the mutual interaction and struggle between yin and yang energies. Yin means great and flourishing. This refers to the sound of thunder emerging suddenly from the ground, shaking all things, causing curled sprouts to break through the soil and newly sprouted shoots to stretch out fully. Thus, all things flourish vigorously, presenting a joyful and harmonious scene. The ancient kings observed this phenomenon and acted in accordance with the seasons, enabling all people to be pleased and content, achieving peace and happiness.

民旣和樂，於是採其和聲，作樂以通天下之和，使天下之人聞之而無不悅樂，則其德從而崇髙也。故若武王伐紂之後，天下之民旣出於塗炭而得其和樂，於是象其成功而作大武之樂，是由順民心而動者也。且聖人作樂，不惟民得其和，又且薦之上天，配以祖考，所以通人神之和而告其成功也。

After the people had become harmonious and joyful, they collected these peaceful sounds and composed music to connect the harmonious energy throughout the world, so that all people who heard it would be delighted, and the virtue of the ruler would also become exalted. Therefore, after King Wu of Zhou defeated the Shang dynasty, the people throughout the land were freed from suffering and hardship and regained peace and happiness. King Wu then created the music of "Da Wu" according to his own achievements, which was the result of acting in accordance with the people's will. Moreover, the sages composed music not only to bring peace to the people, but also to present it to heaven and to perform sacrifices to ancestors, in order to communicate the harmonious energy between humans and deities, and to report to heaven the accomplishment of their deeds.

初六：鳴豫，凶。象曰：初六鳴豫，志窮凶也。

The line statement for the first line says: reveling in joy and forgetting one's form, displaying happiness openly, there is danger. The small image commentary says: the first line displaying happiness openly is due to the mind being immersed in ease and pleasure, reaching its extreme, hence danger.

義曰：鳴謂聲名流傳於外也。初六居豫之初，繫應於四，四為悅豫之主，有盍簪之朋而已應之，是得志於四也。夫以小人得志，則悅豫過甚，驕奢放恣，無所不為，以至聲傳於外而致其凶咎也。象曰鳴豫志窮凶也者，大凡樂不可極，志不可滿，人理之常也，今初六致其凶咎者，志窮於悅樂故也。

Hu Yuan explains: "Ming" means spreading one's reputation outward. The line "Chu Liu" is at the beginning of the "Yu" hexagram and corresponds with "Jiu Si." "Jiu Si" is the main line that controls joy; people gather around it like hair tied with a hairpin, and "Chu Liu" corresponds with it, thus achieving its purpose. When a petty person suddenly gains power, they indulge in joy beyond measure, becoming arrogant, extravagant, reckless, and doing anything, thus spreading their reputation far and wide, inviting misfortune. The "Small Image Commentary" says that when one's aspirations reach their limit, misfortune follows. Generally, joy should not be indulged to the extreme, and desires should not be fulfilled completely; this is a common principle in human affairs. "Chu Liu" brings misfortune precisely because it is entirely immersed in indulgence, leaving no room for retreat.

六二：介于石，不終日，貞吉。象曰：不終日貞吉，以中正也。

The line statement for the second line says: The virtue is firm as a rock, and without waiting for a full day one can discern the signs and withdraw, thus maintaining uprightness and gaining good fortune. The small image commentary says: Not waiting for a full day yet maintaining uprightness and gaining good fortune is because the second line is in the center and in the proper position.

義曰：介于石者，言介然如石之堅勁也。六二處悅豫之時，居中履正，是中正知之君子也。初六有鳴豫之凶，已下交之而無褻瀆之心；九四為悅豫之主，有盍簪之朋，已上交之而無諂媚之行。是君子之人介然守其節操，堅勁如石，守其正道，故不終日之間所以獲其吉也。先聖繫辭釋此爻曰：君子見幾而作，不俟終日，介如石焉，寧用終日。是言六二中正而獲吉也。

Hu Yuan explains: describing virtue as firm as stone is to illustrate a person's conduct standing out clearly and independently, as hard as stone. Six in the Second is in the time when many indulge in ease and comfort, yet it is in the middle of the lower trigram and also has a yao in a yin position, thus being both central and upright with wisdom. Six at the Beginning has the danger of being overly prominent and inviting misfortune, but Six in the Second interacts with it below without a careless or disrespectful attitude. Nine in the Fourth is the main yao of joy, with many followers around, yet Six in the Second interacts with it above without the slightest attitude of flattery. This is precisely the gentleman who firmly maintains his virtue, as hard as stone, adhering to the right path, so that he obtains good fortune without waiting for the end of a day. The ancient sages in the Great Treatise explain this line saying: the gentleman acts immediately upon seeing the slightest sign, without waiting for the end of a day; his virtue is as firm as a rock, so there is no need to delay for the whole day. This is exactly what is meant by Six in the Second being central and upright to gain good fortune.

六三：盱豫，悔，遲有悔。象曰：盱豫有悔，位不當也。

The third line statement says: To look upward with flattery in order to seek pleasure will result in regret; to hesitate and not move forward will also result in regret. The Small Image Commentary says: Regret arises from flattery seeking pleasure because the position of the sixth line in the third place is inappropriate.

義曰：盱者，盱睢諂媚之謂也；遲，緩也。以不中不正之質而上近於九四操權之臣，若盱睢諂媚以求悅於四，則必有悔也；若遲緩而不求於四，亦必有悔也。然則六三何以進退遲速之間皆有悔？蓋悅豫之時，以正而從之則可也，三旣以不正而所求者又不正，則宜其速悔矣。

Hu Yuan explains: "Xu" refers to the act of opening one's eyes wide and looking up, showing flattery and obsequiousness; "Chi" refers to slowness. Six in the Third is neither in the center nor in the proper position, and is directly above Nine in the Fourth, who holds power. If Six in the Third opens its eyes wide to flatter and ingratiate itself with Nine in the Fourth, it will inevitably bring regret; if it hesitates and does not approach Nine in the Fourth, it will also result in regret. Then why does Six in the Third regret whether it advances or retreats, moves quickly or slowly? Because in times of harmony, only following the correct path can be effective. However, Six in the Third itself is not upright, and the Nine in the Fourth it seeks to follow is also not properly positioned. It is no wonder that regret will soon follow.

九四：由豫，大有得，勿疑，朋盍簪。象曰：由豫大有得，志大行也。

The fourth line statement says: The joy of the world comes from him, thus he gains much; as long as he does not suspect his subordinates, those who share his way will gather around him like hair tied with a hairpin. The Small Image Commentary says: The joy comes from him and he gains much, meaning his aspirations are fully realized.

義曰：此卦上下群爻皆陰柔，而四獨以剛陽之德為豫之主，然非至尊之位，乃專權之臣也。權既已專，是以上下皆附從之，必由於已而後得豫也，故曰由豫也。大有得者，四既得眾爻從之以取其悅樂，是已之大有所得也。

Hu Yuan explains: In this hexagram, all the lines are yin and soft, except for nine four, which possesses the virtue of yang strength and becomes the master of joy. However, its position is not the supreme one, but rather that of a minister who holds great power. Since the authority is concentrated in one person, all above and below come to rely and obey. The joy of the world must pass through him to be obtained, so the line statement says that joy comes from him. It says 'great gain' because nine four has gained the following of all the lines and enjoys this joy, thus achieving great benefit for himself.

勿疑朋盍簪者，朋，類也；盍，合集也；簪，冠之笄也。言四秉悅豫之權，眾來附已，然而必藉天下群才共成天下之事業。群材既已從己，己必盡誠以信任之，不有疑貳之心，則彼將引其朋類、合其簪纓而來也。

It says not to suspect or doubt, and like-minded people will gather together. "Peng" refers to like-minded people, "he" means gathering, and "zan" is the hairpin used to fix the cap. This means that the Nine in the Fourth holds the power of harmony, and people come to rely on him. However, to accomplish the great cause of the world, one must rely on the multitude of talents throughout the land. Once these talents have come to rely on him, he must show full sincerity in trusting them, without the slightest suspicion or doubt. In this way, they will attract their own like-minded people and arrive in groups, properly dressed and orderly.

象曰由豫大有得志大行也者，九四以剛陽之才為豫之主，上下群陰悅附於已，而又能信任天下之士，天下之士皆合其簪纓而來，是得其位而有權，故其志大得行也。

The Small Image Commentary says that his aspirations are greatly realized, referring to the Nine in the Fourth position who, with his yang strength, becomes the joyful sovereign. All the yin lines above and below are happily attached to him. He is also able to trust the people of the world, and thus the people of the world come together in order. This is because he has obtained a proper position and holds actual power, so his benevolence can be greatly carried out.

六五：貞疾，恆不死。象曰：六五貞疾，乘剛也；恆不死，中未亡也。

The Line Statement of the Fifth Line says: In matters of upholding the right path, there is a fault, yet it can be prolonged without leading to downfall. The Small Image Commentary says: The reason for the illness of the Fifth Line is that it oversteps and occupies the position of the Yang line Nine in the Fourth; however, it remains in the central position, so its foundation has not entirely been lost, hence it does not die.

義曰：疾謂疾病也，恆者綿綿之貌。六五以柔弱之質居至尊之位而履失其正，又下乘九四剛陽之權臣，是於正道有所疾也。恆不死者，言六五以柔弱之質而履失其正，是有疾病者也，然而得常不死者，以其居中處尊，猶且綿綿不絶而未至於亡也。

Hu Yuan explains: "Ji" means disease, and "heng" describes the continuous and unceasing flow of breath. The line six in the fifth, being weak in nature and occupying the highest position, is already in an improper place. Below it is the line nine in the fourth, a strong and powerful minister. In the relationship of support and opposition, a weak line resting upon a strong one is most disadvantageous. Therefore, the path of righteousness has become diseased. Saying that it is long-lived refers to the fact that the line six in the fifth, being weak in nature and in an improper position, is indeed a patient. However, it can remain long-lived because it is still in the center of the upper trigram and holds the position of honor. As long as there is a breath left, it continues without interruption, and thus has not yet perished.

然所存者但位號而已。故若周平東遷之後，天下之權盡屬強臣，而天王所存者位與號爾。此六五所以然者，蓋一卦之中最正者六二一爻而已，其執節堅勁，所交不諂不瀆，是至正之臣也，今五乃不能委任之，而又且乘陵於四，此所以得不死之疾也。

It is merely a matter of preserving a title and a name. Just as after the Eastern Migration of King Ping of Zhou to Luoyi, the real power of the realm fell into the hands of powerful ministers, the King of Zhou was left with nothing but the title of King and the name of King. The situation of line six in the fifth position has come to this because in the entire hexagram, the only upright line is line six in the second position: it is steadfast in its virtue, neither flattering above nor disrespectful below, being the most upright minister; yet line six in the fifth position refuses to appoint him, instead placing itself upon line nine in the fourth position, thus resulting in a chronic illness that lingers on.

上六：冥豫成，有渝，無咎。象曰：冥豫在上，何可長也。

The statement of the sixth line at the top says: Being immersed in ease and indulgence, with habits already formed, if one can suddenly change, there will be no calamity. The Small Image Commentary says: Being immersed in ease and indulgence while occupying a high position, how can such a situation last long?

義曰：冥謂冥昧也。上六居豫之極，悅樂過甚而不知止節，以至智性昏迷，冥冥而無所知識，以至於凶咎也。大凡禮樂之道，必相須而成，然後制節和平皆得其所也。若禮勝而樂不至，則民散而不和也；樂勝而禮不至，則民蕩而不反也。是樂必有禮以為節，禮必得樂而後和，二者兼備則不至悔咎也。

Hu Yuan explains: "Ming" refers to darkness and confusion. The Sixth at the Top is at the top of the Yu hexagram, indulging in pleasures beyond measure and lacking restraint, leading to mental confusion and ignorance, ultimately resulting in misfortune. Generally speaking, rites and music must be combined to achieve harmony, so that restraint and joy are properly balanced. If rites are too emphasized without music, the people will become scattered and discordant; if music is overemphasized without rites, the people will become reckless and uncontrollable. Therefore, music must be restrained by rites, and rites must be harmonized by music. Only when both are present can regret and misfortune be avoided.

今上六悅樂過甚，是不知所節，以至冥暗也。古之太康內作色荒、外作禽荒而貽邦國之患，商紂作長夜之樂以至傾圯社稷，是皆智性昏迷，恃樂過極以至亡也。非獨人君則然，至於公卿大夫而下莫不若是。故《伊訓》曰：惟茲三風十愆，卿士有一於身，家必喪；邦君有一於身，國必亡。故知自天子至於士庶人，凡酣樂過甚必有凶咎也。

Now the Sixth at the Top indulges in pleasures without restraint, not knowing moderation, thus falling into a state of darkness and confusion. In ancient times, Tai Kang of the Xia dynasty was immersed in women within and in hunting outside, leaving great calamities for the country; King Zhou of Shang indulged in pleasures all night long, eventually leading to the collapse of the state. These are examples of people who became mentally confused and pushed indulgence to extremes, resulting in their downfall. Not only did kings behave this way, but officials and scholars below the rank of marquises were no exception. Therefore, the Book of Documents, the I Xun, says: these three evils and ten mistakes, if a minister or official commits even one, his family will surely perish; if a ruler of a feudal state commits even one, his state will surely fall. Clearly, from the Son of Heaven down to common people, anyone who indulges in alcohol and pleasures beyond measure will surely invite calamity.

有渝無咎者，渝，變也。言苟能因其逸樂之過而反思悔咎，自省於已，變前之為而節之以禮，則庶幾免於悔咎也。象曰冥豫在上何可長也者，此聖人深戒之意也，言其悅豫過甚，至於情蕩性冥而不知所止，是何可長如此乎？言能渝變則可以無咎也。

The ability to change can prevent calamity, where 'yu' refers to change. This explains that if one can turn back from excessive indulgence, reflect, feel regret, examine oneself, correct past behavior, and use propriety to restrain oneself, then one can almost avoid regret and misfortune. The 'Small Image Commentary' says that being immersed in pleasure while holding a high position cannot last long. This is the deep warning intended by the sage: indulging too much in pleasures leads to reckless behavior and a dull mind, unable to restrain oneself, so how can such a state last? Implied here is that as long as one is willing to change suddenly and correct one's mistakes, errors can be avoided.

隨：元亨利貞，無咎。

The Hexagram Statement of the "Following" hexagram says: Only those who possess the four virtues of "Yuan, Heng, Li, and Zhen" can avoid mistakes. "Yuan, Heng, Li, and Zhen" are the four virtues by which heaven and earth generate all things: Yuan means originative, Heng means harmonious, Li means beneficial, and Zhen means firm.

義曰：按《序卦》云：豫必有所隨，故受之以隨。言聖賢在上，旣得天下之悅豫，必皆樂而隨之也。然謂之隨者，兌上為說，震下為動，是聖賢動順民心，則天下皆悅樂而隨之也。元亨利貞者，此天地之四德也。凡聖賢之人慾天下之隨已，故當修天地生成之四德，然後可以使天下皆悅而隨之，則可以免咎也。

Hu Yuan explains: The "Xu Guan Zhuan" says that after harmony and joy, there must be following, hence the "Yu" hexagram is followed by the "Sui" hexagram. This means that when sages and virtuous people are in power, having already gained the joy of the world, the people will naturally be willing to follow them. The reason it is called "Sui" is because the upper trigram Dui represents joy, and the lower trigram Zhen represents movement. The actions of sages and virtuous people conform to the will of the people, so the people joyfully follow. The terms "kai xiang", "tong da", "he yi", and "zheng gu" refer to the four virtues by which heaven and earth generate all things. If sages and virtuous people wish for the people to follow them, they should cultivate these four virtues of nurturing all things, only then can the people sincerely follow them and avoid mistakes.

凡人將隨於人者，亦當審其所隨之人有此元亨利貞之四德，能生成於民物者，然後隨之，則得其所安而獲其無咎也。是隨之道，必以此四德兼備，然後可以求人之隨及隨於人也。

In reverse, if a person wishes to follow someone else, he should first clearly see whether the person he wants to follow possesses the four virtues of innovation, clarity, harmony, and firmness, and whether he is truly able to nurture the people and accomplish all things. Only then should he follow, thus securing his position and avoiding mistakes. Clearly, the way of following requires the presence of these four virtues, before one can demand that others follow him or decide to follow someone else.

彖曰：隨，剛來而下柔，動而說，隨。大亨貞無咎，而天下隨時。隨時之義大矣哉！

The Commentary on the Judgment says: The hexagram of Following is called Following because the strong yang element descends to the position below the soft yin. The lower trigram is Zhen (Thunder), which represents movement, and the upper trigram is Dui (Lake), which represents joy. When one moves, joy follows, and people naturally follow. Being greatly enlightened, upholding the correct path without error, thus all under heaven follow in due time. The principle of following the trend of the times is indeed of great importance.

義曰：剛來而下柔，動而說隨者，此就二體以釋其義。夫震以動，其性剛；兌以說，其性柔。今震在兌下，是剛來而下於柔也。猶聖賢君子以至剛之德、至尊之位、至貴之勢接於臣而下於民，故賞罰號令一出於上，則民皆悅然隨於下也，故曰剛來而下柔，動而說隨。

Hu Yuan explains: When yang is descending to the position beneath yin, one movement brings joy and leads to following, which is an explanation of the hexagram's meaning based on the upper and lower trigrams. Zhen represents movement, and its nature is yang; Dui represents joy, and its nature is yin. Now Zhen is below Dui, meaning yang is descending beneath yin. This is like a sage or virtuous person possessing the most vigorous virtue, occupying the highest position, and holding the most esteemed power, yet willing to humble himself to accept ministers and approach the people. Thus, when commands and decrees are issued from above, all below respond with joy and follow. Therefore, when yang is below yin, one movement brings joy and leads to following.

大亨貞無咎而天下隨時者，此釋元亨利貞之四德也，言有是四德兼備而無其咎過，則天下之人盡將奔走匍匐及時而隨之矣。隨時之義大矣哉者，言隨時之義至大，非大才大智有上四德之人，必不能使天下之民悅而隨之也，故先聖於此重嘆美之也。

This explains the four virtues of initiation, openness, harmony, and uprightness: possessing these four virtues without error will cause people across the world to come running, bowing and following him promptly. The last sentence praises the significance of adapting to the right time, indicating that this principle is of utmost importance. It is not someone with great talent and profound wisdom, who also possesses the aforementioned four virtues, who can genuinely win the hearts of the people and have them follow him wholeheartedly. Therefore, the ancients repeatedly extol this idea.

象曰：澤中有雷，隨。君子以嚮晦入宴息。

The Great Image Commentary says: Thunder is hidden within a great marsh, waiting for the right moment before it moves, which is the image of the Hexagram Following. The gentleman takes inspiration from this, retreating indoors and resting as the daylight fades.

義曰：雷在澤中，是待時而動，若雷之一奮，則萬物皆隨而震動，是隨之象也。君子以嚮晦入宴息者，此當有二義。言隨之時必當慎其所以為隨之道，不可輕動，必須待其人有是四德之備而後隨之。雖然，亦未可以顯然而從之，固當韜光養正，向於隠晦之中以自安息，而詳審其人使可以隨，然後往而隨之，則得其道也。

Hu Yuan explained: Thunder hidden in the marsh waits for the right moment to act; once the thunder awakens, all things are stirred, which is the image of the hexagram of following. As for the statement that the gentleman retires indoors at dusk, it contains two meanings. The first meaning is that when following, one must be especially cautious and not act rashly. One should wait until the other party truly possesses the four virtues before following. Even then, one should not openly approach but instead conceal one's sharpness, cultivate righteousness, retreat to a secluded place, and carefully examine the person to confirm that it is appropriate to follow before proceeding. This is in accordance with reason.

苟不擇其人，又且顯然而往，至於中道有所不至，則其為患不細矣，故《論語》曰：朋友數斯疎矣，事君數斯辱矣，是也。又若君子欲人隨於已，亦當韜光濳德，向於冥晦之中，使其元亨利貞四德之備，則天下之人自然隨之也。故君子之隨於人者，若伊尹起莘而隨湯，太公起海濱而隨文王，七十子之隨仲尼，皆得其為隨之道也。

If one goes ahead without careful consideration and displays an overly prominent attitude, then once halfway through realizing that the other party is not suitable, the resulting troubles will be significant. Therefore, the Analects says: being overly familiar and talkative with friends may lead to being distanced; being overly eager to advise the sovereign may result in self-embarrassment. The second meaning is: if a gentleman wishes for others to follow him, he should conceal his brilliance, cultivate virtue in quietude, and retreat into obscurity. By perfecting the four virtues of initiation, openness, harmony, and firmness, people across the land will naturally follow him. As for examples of a gentleman following others, such as Yi Yin leaving Shenyi to follow King Tang, Jiang Taigong leaving the seaside to follow King Wen, and the seventy disciples of Confucius following Confucius, all conform to the way of following.

故先聖於象辭以戒後人，凡隨之道尤宜重愼也。註疏謂物皆說隨，可以無為，不勞明鑑。且凡聖人在上，天下未隨之時，則當焦心勞思以治之；及天下既隨之後，則亦當憂勤而思所以安之之道，豈有物既隨而荒怠佚樂、無憂勤之志者哉？

Therefore, the sage in the "Great Image" warned future generations to be especially cautious in following this matter. However, the old interpretations say that all things naturally follow, so the ruler can do nothing and need not exert his mind or discern clearly. This view is inappropriate. When the sage is above, and the world has not yet been brought into harmony, he must certainly labor diligently to govern. Even when the world has already been brought into harmony, he still needs to be anxious and diligent, seeking ways to stabilize the people's hearts. How could there be a principle that once all things have been brought into harmony, one would neglect and become careless, indulge in ease and comfort, and no longer have the spirit of anxiety and diligence?

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。

The line statement for the first line says: Maintaining a firm principle but making some adjustments leads to good fortune; going out to associate with others can result in achievements. The small image commentary says: Adjusting the principle but returning to the correct path brings good fortune; going out to associate and achieving success is because one has not lost one's proper position.

義曰：官，主守也；渝，變也。大凡人素有所主守，確然持一節不變者，當隨之世，則必觀時量勢而變其前之所守，則其人之可從者決然往而隨之可也。今初九居隨之時，當動之始，固宜易所素守，擇其人而隨之也。旣欲擇其人，則必視其有四德之備、大賢大正之人使可以隨之，則隨之則於正道得吉也。出門交有功者，言不能韜光晦跡拱黙以待其人，而已出門矣，則必擇其有功者然後交之，乃可以獲安而不失其所也。

Hu Yuan explained: "Official" refers to the position one holds and guards; "Yu" means adaptability. Generally speaking, a person usually has some fixed stance and is unwilling to change, but when the time comes to follow others, one must assess the situation and make some changes to the previous fixed stance. If one encounters someone truly worthy of following, one should resolutely follow him. The initial line of the "Following" hexagram is at the beginning of action, so it is naturally appropriate to change one's previous fixed stance and choose someone suitable to follow. Since one is choosing, one must examine whether the person possesses the four virtues and is indeed a great and upright person. Only after confirming that one can follow should one do so, thus following the correct path and achieving good fortune. The phrase "going out to associate and achieving success" means that if one cannot remain hidden and quietly wait for the person, but has already taken the initiative to go out, then one must choose someone who has real achievements and accomplishments to associate with, thereby ensuring stability and not losing one's position."

象曰官有渝從正吉者，大凡人之守節，確然執一而不能通變者，未可以語聖賢之道也。夫聖賢之道，隨時通變，無所執泥，當可隨之時，雖素有所主，亦必擇其人之善者而從之也；若時不可動而人不可隨，則退而固其所守，以道自處也。然雖去就不同，但從於正則吉也。

The Small Image Commentary says that even though one's position may change, as long as one remains devoted to the right path, one will achieve good fortune. Those who cling rigidly to a single principle without understanding flexibility have not yet reached the way of the sages. The approach of the sages is to adapt to circumstances and act with flexibility, not to be rigid or stubborn. When the opportunity is favorable, even if one has a different usual stance, one should choose the virtuous ones to follow. If the situation is not suitable for action or the person is not worth following, then one should retreat and firmly uphold one's integrity, using righteousness to sustain oneself. Whether one advances or retreats may differ, but as long as one remains devoted to the right path, the outcome will be favorable.

六二：係小子，失丈夫。象曰：係小子，弗兼與也。

The Line Statement for the second line says: Tying up the young man below results in losing the mature man above. The Small Image Commentary says: Tying up the young man is because one cannot attend to both ends at the same time.

義曰：小子謂初九也，丈夫謂九五也。大凡陰柔不能自立，必得剛陽之人以繫之則可也。今六二居隨之時，與九五為正應而最逺之，初九非其應而切近之，故已以陰柔之質因而附於初，是失九五之丈夫而繫初九之小子也。然則六二履於中正，何繫乎非應？蓋陰弱而無常守故也。

Hu Yuan explained: "The term 'small son' refers to the Nine at the Beginning, and 'husband' refers to the Nine in the Fifth. Generally, the Yin and the soft cannot stand on their own and must rely on the Yang and the strong. The Six in the Second is in the time of the 'Following' hexagram, and originally it should correspond properly with the Nine in the Fifth. However, they are the farthest apart. The Nine at the Beginning is not its proper corresponding line, yet it is close by. Therefore, the Six in the Second, with its soft and weak nature, follows the trend and attaches itself to the Nine at the Beginning, abandoning the Nine in the Fifth, the husband, and instead connecting with the Nine at the Beginning, the small son. Since the Six in the Second is in the central position and upholds correctness, why does it instead connect with an inappropriate line? Because the Yin nature is soft and weak, lacking the steadfastness of constant adherence."

夫以不定之性而又居隨之時，是必舍逺而繫近矣。然所以不言凶者，蓋聖人於此戒之，謂其尚有從正之道，若能繫於九五而舍於初九，則不至於凶咎也。象曰係小子弗兼與者，言繫於初則失五，繫於五則失初，從此則失彼，從邪則失正，是不可以兼與也。

With such an uncertain nature and being in a situation where people are all around, one naturally tends to seek the nearby rather than the distant. The line statement does not conclude as a凶 (misfortune) because the sage left a warning here: Six in the Second still has the possibility to return to the right path. If it can change its course, connecting with Nine in the Fifth and letting go of Nine at the Beginning, it would not lead to misfortune. The Small Image Commentary says that one cannot have both ends, meaning that if one holds onto Nine at the Beginning, it loses Nine in the Fifth, and if one holds onto Nine in the Fifth, it loses Nine at the Beginning. Following one leads to losing the other; following the wrong path leads to losing the right path, and ultimately, one cannot have both.

六三：係丈夫，失小子，隨有求得，利居貞。象曰：係丈夫，志舍下也。

The third line statement says: To bind the upper adult man, to lose the lower young man; thus following, one will gain what is sought, but it is appropriate to remain in the correct path. The small image commentary says: To bind the husband refers to the fact that the heart of the sixth line has abandoned the lower one.

義曰：丈夫謂四也，小子亦謂初也。六三亦以柔弱之質不能自立，必得剛陽之人以隨之也。上既近於四而下又逺於初，是以隨九四之丈夫而失初九之小子也。隨有求得者，言隨之時，六三上無正應，九四又下無正應，是兩無所繫而又相比，今六三往隨之，是所求有得也。

Hu Yuan explains: here, the husband refers to nine in the fourth, and the young man still refers to nine at the beginning. Six in the third, with its weak and dependent nature, cannot stand on its own and must follow a yang line. It is closely adjacent to nine in the fourth above, but farther away from nine at the beginning below, so it follows nine in the fourth, the husband, and loses nine at the beginning, the young man. It says that following leads to gain, because at the time of following, six in the third has no proper response above, and nine in the fourth has no proper response below. Both lines are unattached and close to each other. Now, six in the third goes to follow, so its pursuit naturally brings gain.

利居貞者，言六三、九四皆非所應，今既相從，必以正道乃獲其利而無凶咎之事也。是以凡師友朋黨之間所相隨者，必皆以正則可以全其終也。故仲尼曰：居是邦也，事其大夫之賢者，友其士之仁者。蓋言必得正人端士，然後可以相從也。

It is appropriate to be in a stable and proper position because the Sixth line in the Third position and the Ninth line in the Fourth position were originally not in a proper correspondence. Now that they have come together, they must follow the correct path in order to gain benefits and avoid misfortune. Therefore, whenever there is mutual following among teachers, friends, or fellow practitioners, they must relate to each other in a proper and upright manner in order to ensure a favorable conclusion. Confucius said: "When living in a state, serve its virtuous officials and associate with its benevolent scholars." What he meant is that one must first find upright and proper people before engaging in mutual following.

九四：隨有獲，貞凶。有孚在道，以明，何咎？象曰：隨有獲，其義凶也；有孚在道，明功也。

The statement of the fourth line says: Following and gaining something, if one insists on keeping it for oneself, even if one remains self-contained, there will be danger; as long as one maintains sincerity and acts in accordance with the conduct of a minister, and clearly expresses this sincerity, what fault is there? The Small Image Commentary says: Gaining something and keeping it, by reason it is dangerous; only by maintaining sincerity and upholding the conduct of a minister can one clearly manifest one's achievements.

義曰：九四以陽居陰，履非其正，然而已以剛明之才得居人臣之極位，用心廣大，無所繫吝，天下之民欲隨於己，巳輒納而不拒之，是有所獲也。貞凶者，夫民，君之民也，已居人臣之位而輒有之，則侵權擅民，於人臣之正道大為凶也。

Hu Yuan explains: Nine in the Fourth occupies a yao in a yin position, which is not proper. However, it uses its strong and wise talent to attain the highest position among ministers. It has a broad mind and does not show partiality or greed. The people of the world wish to follow it, and it accepts all without refusal. This is called having something to gain. It says that self-preservation is凶 because the people are originally the people of the sovereign. As a minister, to take them under one's own name is to encroach upon the sovereign's authority and to claim the people for oneself. According to the proper conduct of a minister, this is a great凶.

有孚在道以明何咎者，孚，誠信也；道，臣子之道也。言九四雖擅有君之民、侵取君之權，蓋是君之澤未下於民而已又當臣位之極，故天下皆願歸之也。然既在嫌疑之地，則宜如何？故必當推其至誠至信，率天下之民以奉於上，盡其齊物之心，顯然推白其臣子之道，以明非有叛逆之惡，則庶可以免其刑戮而逃其悔吝也。

The line speaks of a heart full of sincerity and adherence to the duties of a minister, and by making one's intentions clear, there will be no fault. Here, "fu" refers to sincerity and trustworthiness, and "dao" refers to the proper conduct expected of a minister. This is saying that although the Nine in the Fourth position has擅自 taken control of the people belonging to the sovereign and encroached upon the sovereign's authority, it is because the sovereign's grace has not yet reached the people, and it is precisely at the peak of the minister's position, so all under heaven are willing to submit to it. Since it is in a position that invites suspicion, what should it do? It must display complete sincerity and trust, leading the people to serve the sovereign, striving to treat everyone equally, and clearly demonstrating its own sense of duty as a minister, thereby showing that it has no intention of rebellion. Only in this way can it hope to avoid punishment and escape regret.

故昔者文王當紂之時，三分天下有二，而記者稱之曰：文王有君民之大德，有事君之小心。然尚不免紂之疑而有羑里之囚，至不免。是臣子之道，當顯然盡其誠信以事於君，則可以免咎。象曰有孚在道明功也者，言既有孚信在於臣子之道，而上得剛明之君知己非叛違之意，故足以明己之功也。

In the time of King Wen of Zhou, who lived during the reign of King Zhou of Shang, the world was divided into three parts, but King Wen already controlled two of them. Those who recorded his deeds praised him, saying that King Wen possessed great virtue in governing the people and was also cautious and respectful in serving his sovereign. Nevertheless, he could not escape the suspicion of King Zhou and was imprisoned in Youli. In the end, he could not avoid this fate. This shows that as a minister, one should clearly demonstrate one's sincerity and loyalty to the sovereign in order to avoid blame. The Small Image Commentary says that this is how one can manifest one's merit. It means that when a minister puts sincerity into his proper duties and encounters a wise and discerning sovereign who understands that he has no intention of betrayal, then his achievements can be clearly recognized.

九五：孚于嘉，吉。象曰：孚于嘉吉，位正中也。

The fifth line statement says: Using sincerity to entrust and employ virtuous and beautiful people brings good fortune. The Small Image Commentary says: Achieving good fortune by sincerely employing virtuous people is because the position occupied by nine five is both correct and central.

義曰：九五居隨之時，以剛陽居至尊而履得其正，處於大中，故天下之人莫不鼔舞而隨之。然則如何以副天下所隨之望？故當虛其心，盡其誠，以信任大才大賢嘉善之人，以共成天下之大治，則吉莫與盛。象曰孚于嘉吉位正中也者，言九五為中正之君，下應於六二，六二亦為中正之臣，而已能孚信而任之，則天下之賢皆來隨於已，而輔成天下之事業也。

Hu Yuan explains: When the Nine in the Fifth is in the hexagram of Following, it occupies the highest position with a strong yang nature, and its position is upright. It is also in the center of the upper trigram, so all people are joyful and follow it. Then, how can one live up to the expectations of the people who follow? One should be humble and sincere, trust those who are virtuous and of great ability, and work together with them to achieve great peace and order in the world. This is the greatest auspiciousness. The Small Image Commentary says that the position of the Nine in the Fifth is both upright and central, meaning that the Nine in the Fifth is a just and upright ruler. It corresponds with the Six in the Second, which is also upright and just. Since the Nine in the Fifth sincerely trusts and employs the Six in the Second, all virtuous talents will come to follow and assist in achieving the great affairs of the world.

上六：拘係之，乃從維之，王用亨于西山。象曰：拘係之，上窮也。

The line statement of the sixth line at the top says: He is only willing to submit when he is captured and bound, then further restrained and watched over; thus the king is able to proceed smoothly on the western mountain. The small image commentary says: The use of capture and binding is because the sixth line at the top has reached the extreme position of the entire hexagram and is in a desperate situation.

義曰：夫隨之世，天下之人莫不畢從於上也。今上六處卦之終，最居於上極，是其兇頑而不從之人也。夫兇頑之人，雖王者興而不從，聖人起而不服，必待其拘囚縶繫之後乃從也。

Hu Yuan explains: In an era where people follow one another, all people submit completely to those above. However, the Sixth at the Top is located at the very end of the entire hexagram, in the highest position, representing those who are fierce and stubborn, unwilling to submit. Such people will not follow even when a king rises, nor will they be convinced by a sage. They will only comply when they are captured, bound, and forced to submit.

維之王用亨于西山者，維即維縶之也。西山，以上體兌，兌西方之卦；山取其險惡也。夫聖人在上，天下之民莫不歸之，而此上六兇頑之人，置之一方則一方受其害而罹其險惡，今既加之以誅伐而維縶之，使不能萌其惡以毒於民，故雖西方險阻之地亦得亨矣。

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: Upper Trigram = Shanggua Six at the Top = Shangliu The one who is bound is restrained, allowing the sovereign to reach the western mountain. The term 'wei' refers to binding and restraining. The so-called western mountain is because the Upper Trigram is Dui, which corresponds to the western direction; the mountain signifies its perilous and harsh nature. The sage is at the top, and all the people under heaven are united and loyal. However, the uniquely wicked person, Shangliu, is placed wherever, that place suffers harm and suffering. Now that he has been attacked and restrained, he can no longer generate evil thoughts to harm the people. Thus, even the perilous western region is now peaceful and harmonious.

蠱：元亨，利涉大川。先甲三日，後甲三日。

The Hexagram Gǔ statement says: To rectify matters in disorder, one can initiate and achieve great success, suitable for crossing great rivers and dangers; when issuing orders, they should be clearly announced three days before the day of Jia, and then repeatedly emphasized for three days after the day of Jia.

義曰：蠱，壞也。按《左傳》昭公元年云：皿蟲為蠱，榖之飛者亦為蠱。蓋言三蟲食一皿，有敗壞之象，故云皿蠱為蠱；又言榖之積久腐壊者則變而為飛蟲，亦蠱敗之象，故云榖之飛者亦為蠱。夫物既蠱敗，則必當修飾之，故《雜卦》曰：蠱則飾也。是矣。以人事言之，則是風俗薄惡、教化陵遲而不綱不紀也。方此之時，聖賢之人必以仁義之道施為而拯治之也。

Hu Yuan explains: "Gǔ" means decay. The "Zuo Zhuan" records that when insects grow in vessels, it is called "gǔ", and when insects arise from stored grain, it is also called "gǔ". This means that several insects eat through a vessel, causing decay, hence the term "gǔ" for insects in vessels; similarly, when grain is stored for too long and rots, producing insects, it is also a sign of decay, hence the term "gǔ" for insects in grain. When things have already decayed, they must be repaired, so the "Zaji Guanzhuan" says: "Gǔ" means to rectify and restore. Applied to human affairs, it refers to a situation where customs are corrupt, education is declining, and the rules and regulations are in disarray. At such times, sages and virtuous people must apply the principles of benevolence and righteousness to remedy the situation.

元亨者，元者天地大生之德，於人為仁也；亨者天地大通之德，於人為禮也。言聖賢當此天下蠱壊之時，思欲拯治之，必有天地大生之德、至仁之道以拯濟之，又當以禮制而拯葺之，以救弱扶衰，興滯補弊，使天下之生靈各得其大通也。

It refers to the ability to initiate and achieve success. The principle of "Yuan" represents the vast and nurturing virtue of heaven and earth, which in human terms is benevolence or ren. The principle of "Heng" represents the expansive and unimpeded virtue of heaven and earth, which in human terms is propriety or li. This means that sages and virtuous persons, when facing a corrupt world, must possess the nurturing virtue of heaven and earth, the way of ultimate benevolence, to rescue and aid people, and also use rituals and systems to mend and restore, support the weak, remove obstructions, and correct flaws, enabling all people to be free and unimpeded.

利涉大川者，大川謂大險大難也。夫治天下弊壊之事，不可安然而治之，必在沖涉大難，奮不顧一己之私，存心於天下，然後可以治其事，措之安平也。何則？以天地之德至廣至大而發生萬物，尚有屯難，況聖賢治天下蠱敗之事，豈無險難乎？

It is advisable to cross a great river, and this great river is a metaphor for immense danger and difficulty. Reforming the accumulated evils of the world cannot be accomplished in a peaceful and stable manner; one must overcome countless dangers and hardships, act bravely without regard for personal gain or loss, and be entirely devoted to the welfare of the world, only then can the matter be properly handled and the situation stabilized. Why? The virtue of heaven and earth is so vast, yet even in nurturing all things there are difficulties and obstacles; how much more so for sages and virtuous persons who seek to rectify the corruption of the world, how could there not be danger and peril?

先甲三日後甲三日者，庚甲皆申令之名也。凡事仁恩，於五行為木，木主春，春為施生，故為仁恩之令也。凡事已蠱敗，非下民之所能為，皆在上者致之也，然聖賢必欲治之，則當以仁恩之令而為之先也。

On the three days before and after the Jia day, the Geng day and the Jia day are both considered days for issuing commands. Matters related to benevolence and grace belong to the Wood element in the Five Phases, and Wood corresponds to spring. In spring, life is given to all things, so the command issued on the Jia day is the command of benevolence and grace. If matters have already deteriorated, it is not due to the people below, but due to the rulers above. However, when sages wish to rectify things, they should first issue the command of benevolence and grace to open the way.

是故民有匱乏者，則出粟帛以濟之；民有失於奢者，則以禮而節之；民有未出於塗炭者，則出之而使安其所；民有入於兇頑而陷於刑辟者，則使之改過自新。故先之三日以申諭之，後之三日以丁寧而勸戒之，如此則天下之事無有不舉矣。

Therefore, when the people are poor and destitute, grain and cloth are distributed to relieve them; when the people are extravagant and lose restraint, rituals are used to regulate them; when the people are still in hardship, they are lifted out and properly settled; when the people have fallen into wickedness and violated the law, they are given a chance to reform. Thus, on the three days before the Jia day, the people are first informed; on the three days after the Jia day, they are repeatedly advised and urged. In this way, there is nothing in the world that cannot be accomplished.

彖曰：蠱，剛上而柔下，巽而止，蠱。蠱元亨，而天下治也。利渉大川，往有事也。先甲三日，後甲三日，終則有始，天行也。

The Commentary on the Judgment says: The Hexagram of蛊 is characterized by yang strength above and yin softness below, with the lower trigram being compliant and the upper trigram being still. This forms the condition of蛊. Rectifying disorder can lead to great success, thus the world is put in order. It is favorable to cross a great river, meaning that there will be important undertakings ahead. The three days before Jia and the three days after Jia, following the end comes the beginning again, which is precisely the rhythm of heaven's movement.

義曰：上體艮為剛，下體巽為柔。夫天下之事所以弊壊者，由上無剛明之德以制於下，下無柔順之心以從令於上耳。今此卦上既剛明而能下，又柔順以奉令，故蠱敗之事可以得治也，故曰蠱剛上而柔下。

Hu Yuan explains: The upper trigram Gen belongs to yang, and the lower trigram Xun belongs to yin. The reason for the disorder in the world is that there is a lack of strong and wise virtue at the top to restrain the people below, and a lack of gentle and obedient hearts at the bottom to carry out the orders from above. Now in this hexagram, the upper part is strong and wise yet willing to humble oneself and serve others, while the lower part is gentle and willing to obey the commands. Therefore, the disorder is restored, hence the Commentary on the Judgment says that yang is above and yin is below.

巽而止蠱者，上艮為止，下體為巽，巽為權變，艮為鎮靜。夫能用權者多失於鎮靜，今既止靜又能行權，故可以治蠱敗之事也。利涉大川往有事者，言聖賢之人慾治蠱敗之事，則雖大險大難必往而治之，庶成天下之事業也。先甲三日後甲三日終則有始天行也者，言上之行仁恩之令，先之三日，後之三日，終而復始，若天有四時之行，春生而秋成，始始終終，無有休息也。

The trigram Xun signifies adaptability and flexibility, yet it can also lead to disorder if not controlled. The upper trigram is Gen, representing stillness and stability, while the lower trigram is Xun, symbolizing adaptability and flexibility. Those who are skilled in adaptability often lack steadiness, but now, with both stability and adaptability, one can rectify disorder. The mention of crossing a great river or going to a place where something can be done refers to sages who endeavor to rectify disorder, regardless of great difficulties, to accomplish the affairs of the world. The reference to three days before and after Jia indicates the cyclical nature of heaven's movement. It speaks of those in authority implementing benevolent policies; three days prior as a warning, three days later as a reminder, and then a new cycle begins, just as the four seasons of heaven continue without end, with spring for growth and autumn for harvest, cycling endlessly without pause.

象曰：山下有風，蠱。君子以振民育德。

The Great Image Commentary says: Mountains below with wind rising, grass and trees withering, this is the image of the Hexagram of蛊. The superior person takes inspiration from it, on the one hand providing relief and revitalization to the people, and on the other hand cultivating his own virtue.

義曰：按《左傳》云：在《周易》，女惑男、風落山，謂之蠱。言山之有材木，今為其風之所落而在山之下也。夫風之為氣，能生物亦能落物，此即肅殺之風，故為蠱之象也。君子觀此之象，以拯救天下敗壊之事，振濟萬民之難，使皆得其所而遂其性；又且養育己之德業而加於天下，不使至於蠱敗也。

Hu Yuan explained: The Zuo Zhuan says that according to the Zhou Changes, a woman deceiving a man and mountain wind uprooting grass and trees are both called Gu. This refers to the fact that there were originally forests on the mountain, but now the wind has blown them down and piled them at the foot of the mountain. This kind of wind, which can both generate all things and destroy them, is here referring to the cutting and killing wind, hence taking the image of the Gu hexagram. A gentleman observes this phenomenon and thus goes to remedy the corruption in the world, relieves the suffering of the people, and ensures that everyone finds their proper place and fulfills their nature. At the same time, he cultivates his virtue and career and extends them to the world, so that the world does not again fall into corruption.

初六：幹父之蠱，有子，考無咎，厲終吉。象曰：幹父之蠱，意承考也。

The line statement for the first line says: A son takes the initiative to rectify the disorder left by his father, and having such a son, the deceased father may be free from blame; although the situation is difficult, in the end it brings good fortune. The small image commentary says: Rectifying the disorder left by the father is intended to carry on the father's aspirations.

義曰：大凡事之蠱敗，必求所以修飾之也。初六居卦之始，得巽之體，能用權變以承家道而乾集父事，故云幹父之蠱。有子者，夫能代父之任而成家之事者，子之職也，一不能然，是無子矣。今初以權變而幹父之事，使男正位乎外，女正位乎內，內外和睦，上下整肅，是得其為子之道也。

Hu Yuan explains: Whenever things go wrong, one must find a way to mend them. The line Initial Six is at the beginning of the hexagram and belongs to the trigram Xun (Wind), which signifies adaptability and flexibility. It can use skillful adjustments to carry on the family business and complete what the father left unfinished, thus saying it rectifies the father's disorderly situation. It is said to have such a son because it is the son's duty to take responsibility and manage family affairs; if he fails to do so, it is as if there is no son at all. Now, Initial Six uses its skill in adaptability to handle the father's affairs, enabling men to be in their proper positions outside the home and women to be in their proper positions inside, resulting in harmony within and order above and below. This fulfills the son's duty.

考無咎者，言父有不能幹家之事而至於蠱敗，咎莫大焉；苟得賢明之子以代其任而成其事，則可使其父立於無過之地矣。今初六能用其權變以幹濟其事，使其父得無咎也。

This refers to the father being able to avoid blame, meaning that if the father was unable to manage the family affairs properly and thus caused failure, this fault would be the greatest. However, if there is a wise son who takes responsibility and handles the matter well, the father can be placed in a position of having no fault. Now, the initial line (初六) is able to use flexibility and resourcefulness to handle the matter properly, thereby enabling the father to be free from blame.

然謂之考無咎者，夫生曰父曰母，死曰考曰妣，蓋言初六不唯能幹父之蠱而致父於無過，兼使其父雖至於終沒，亦免其咎而致其令名以光於後也。故《祭義》曰：亨孰羶薌，嘗而薦之，非孝也，養也。君子之所謂孝者，國人稱願然曰：幸哉有子若此，所謂孝也已。

The reason we say "the first line (initially six) has no blame" but do not say "the father has no blame" is that while the father was alive, he was called "father" and the mother "mother," but after their death, they were called "kao" (father) and "bi" (mother). This means that the initial line not only can rectify the disorder left by the father, making the father free from blame, but also can clear the father's name even after his death, leaving a good reputation for future generations. Therefore, the "Rites and Rituals: The Meaning of Sacrifice" says: cooking the sacrificial meat, blending the fragrance, tasting it personally before offering it to the parents, this is merely providing for them and is not yet true filial piety. The filial piety spoken of by the gentleman is to make the whole country say: How fortunate! To have such a son! Only then is it called filial piety.

又哀公問於孔子曰：何謂成親？孔子曰：君子也者，人之成名也。百姓歸之名，謂之君子之子，是使其親為君子也，是為成其親之名也。蓋言父雖有過，而子能終乾之，則使其父免咎矣。

The Duke Lu Ai asked Confucius: What does it mean to honor one's parents? Confucius replied: The term 'junzi' (gentleman) is a commendatory title given by people. The common people use this title to refer to him as the son of a junzi, thereby elevating his father to the status of a junzi as well, thus honoring both parents' reputations. This passage means that even if the father has faults, if the son can complete the matter thoroughly, he can exempt his father from blame.

厲終吉者，厲，危也。言初六居卦之始，幹父蠱敗之事，是主艱也，故當常若危厲在前，恐懼其始，則終可以獲吉也。象曰幹父之蠱意承考者，意謂心之所存也。言為子之道，不可盡循父之命，但心之所存以至孝事其親而成之耳。

The Small Image Commentary explains that although the situation is perilous, it ultimately leads to good fortune. The word "厉" refers to danger. This is about the line "Six at the Beginning" in the hexagram, which describes someone taking charge of the chaotic affairs left by their father. They are facing the most difficult initial step, so they must always be aware of danger and maintain vigilance from the very beginning, eventually achieving good fortune. The Small Image Commentary emphasizes the intention of continuing the father's legacy. The word "意" refers to the thoughts and feelings within. It means the duty of a son is not to follow his father's orders blindly, but to hold a sincere and filial heart, using it to serve both parents and accomplish the task.

九二：幹母之蠱，不可貞。象曰：幹母之蠱，得中道也。

The line statement for the second line says: Managing the household affairs on the mother's side, one should not be stubborn and remain fixed in this for a long time. The small image commentary says: Managing the affairs on the mother's side while knowing when to advance and when to retreat, this is in accordance with the middle path.

義曰：九二以剛明居中而在內卦之內，是能幹其母蠱壊之事也，故曰幹母之蠱。不可貞者，言君子之人必上思忠於君，下思利於民，不可屑屑然專以治閨門之事，久執其道為己之正也。象曰幹母之蠱得中道也者，九二以剛明之德居得中位，在內則能幹母之蠱，在外則能幹父之事，在朝廷則能忠於君而利於民，是周旋進退皆得於中道也。

Hu Yuan explains: Nine Two, with its strong, wise, and enlightened nature, occupies the central position within the inner trigram and is able to manage the disordered domestic affairs on the mother's side, hence it is said to rectify the mother's affairs. The statement that it is not advisable to be rigidly attached refers to the fact that a gentleman must always think of loyalty to the sovereign above and the welfare of the people below; he must not be preoccupied with trivial matters of domestic affairs, nor should he regard this task as his permanent duty. The Small Image Commentary says that it follows the middle path, meaning that Nine Two, with its strong and enlightened virtue, occupies the proper central position: at home it can rectify the affairs of the mother's side, outside it can shoulder the responsibilities of the father's side, and in the court it can serve the sovereign loyally and benefit the people. In all its movements and retreats, it follows the middle path.

九三：幹父之蠱，小有悔，無大咎。象曰：幹父之蠱，終無咎也。

The third line statement says: Rectifying the disorder left by the father, there will be some regret, but it will not lead to great mistakes. The Small Image Commentary says: Rectifying the faults of the previous generation, there will ultimately be no error.

義曰：九三以陽居陽，有剛明之德，履於至正，故能幹父之蠱。何則？夫剛則有能之才，正則公而不私，以此而行，則克乾其事而無所不濟也。小有悔無大咎者，言九三全用剛以乾其家事，則必傷於和睦之道，而親族之間必小有悔恨之者；然已代父之任，整肅閨門之教而乾成其事，則終無大咎也。

Hu Yuan explains: Nine in the Third occupies a yang line in a yang position, possessing the virtue of strength and wisdom, and is in an extremely proper position, thus being able to rectify the affairs left behind by his father. Why? Strength gives him the ability to accomplish things, and uprightness ensures fairness without favoritism. With these two qualities, he can successfully accomplish tasks without any obstruction. The statement that there is slight regret but no major fault is because Nine in the Third uses strength alone to handle family matters, inevitably causing some discord and resentment among relatives. However, he did take on the responsibility of his father, restored the family discipline, and accomplished the tasks, so there was no major fault in the end.

六四：裕父之蠱，往見吝。象曰：裕父之蠱，往未得也。

The statement of the fourth line says: To merely tolerate and delay the decay left by the father, thus proceeding in this manner will only lead to hardship. The Small Image Commentary says: To merely tolerate without rectification, proceeding in this way will not yield any gain.

義曰：夫父以柔懦不能剛決，以至蠱壊其家，而六四又以柔弱之質承其蠱敗之後，無剛明果決之才，不能代父之任而乾家之事也。然而以陰履正，故但少能寛裕其父之事耳，故曰裕父之蠱。

Hu Yuan explains: The father, due to his weakness and timidity, and his inability to make decisive decisions, caused the family affairs to be ruined. The sixth line in the fourth position, also being weak and incapable, takes over after this ruined situation. Since he lacks the strength, wisdom, and decisiveness to handle matters, he is unable to shoulder the father's responsibilities or manage the family affairs. However, since it is a yin line in a yin position and is in the correct place, it can still somewhat maintain and ease the father's disorder. Therefore, the line statement says it merely eases the father's confusion.

往見吝者，夫承蠱敗之後而以柔弱之質將有所往，必見悔吝而無所成也。然初六亦以陰柔之道乃能幹父之蠱，此即往而見吝，何也？蓋初六居壊敗之始，當乾家之初，能用權變以治其事，致父於無過之地，故聖人言之以為萬世治家之法，當在於始也。是以為臣為子者，不可以無剛明之才也。今六四既居事壊之後而無剛明之才，不能幹濟其事，故往見吝而無所得也。

The reason for encountering difficulties when moving forward is that one inherits a ruined situation and takes action with a weak and flexible nature, inevitably leading to frustration and failure. However, although both initial six and fourth six are yin and weak, why does initial six manage to restore order in the father's disorderly situation, while fourth six immediately faces difficulties and frustration? It is because initial six is at the beginning of the decline, the starting point of restoring the family's affairs. It can handle matters skillfully and properly, allowing the father to remain without fault. The sage particularly highlights this point as a principle for governing the family for generations—efforts should be made at the beginning. From this, we can understand that as a minister or a son, one must not lack strength, wisdom, and clarity. Now, fourth six is in a situation that has already deteriorated completely and lacks the sharpness and clarity of mind needed to restore order, so moving forward will only lead to difficulties and result in nothing.

六五：幹父之蠱，用譽。象曰：幹父用譽，承以徳也。

The Line Statement of the fifth line says: Rectify the ruined affairs left by the father, thus gaining a good reputation. The Small Image Commentary says: Rectifying the father's legacy and gaining a good reputation is achieved by upholding virtue to carry on the father's aspirations.

義曰：譽者，嘉美之稱也。六五所以能幹父之蠱者，蓋承以其徳，不在剛威，而能代父之任、承家之事，又有大中之道，下應九二剛明之人，用是所以得嘉美之譽也。象曰幹父用譽承以徳者，言六五所以用譽者，非徒取於虛名也，蓋以大中至正之徳承父之志以治其事，使社稷永固，生靈受賜，各遂其所，而天下嘉美之譽自然至矣。

Hu Yuan explains: "Yu" refers to a commendation or praise. The reason why the line Six in the Fifth is able to rectify the disorder left by the father is because it inherits through virtue rather than through force. It takes on the responsibility, continues the family's business, and maintains a broad and upright way. It corresponds with the strong and bright line Nine in the Second below, thus earning a good reputation. The "Small Image Commentary" says that it inherits through virtue, meaning that the commendation received by the line Six in the Fifth is not empty or false, but comes from its broad and upright virtue, which carries on the father's will and handles affairs properly, ensuring the state's foundation remains stable, the people benefit, and each person finds their proper place. Thus, the praise of the world naturally comes about.

上九：不事王侯，髙尚其事。象曰：不事王侯，志可則也。

The line statement of Upper Nine says: No longer serving princes and dukes, one elevates one's aspirations to lofty heights. The Small Image Commentary says: Not serving princes and dukes, such a mind is worthy of emulation.

義曰：夫事治於始，至於終則其事已成也。大凡人子之始，竭力盡孝以事父而治於家；人臣之始，竭力盡忠以事君而利於民。及夫國家既濟，功業既成，榮問既極，而苟年德衰耗，則必有止足之心而不累其位，退休歸老，不事於王侯而自崇髙尊尚其事也。

Hu Yuan explained: When one begins to take action and rectify matters, by the time the matter reaches its conclusion, the cause will have been successfully completed. Generally speaking, as a son, one should initially exert one's utmost filial piety in serving one's father and managing the family well; as a minister, one should initially exert one's utmost loyalty in serving the sovereign and benefiting the people. When the country has already been stabilized, achievements have already been attained, and reputation and honor have reached their peak, if one's years and energy gradually decline, one should then develop a sense of knowing when to stop and be content, no longer allowing official position to burden oneself, but instead retire to one's native place, no longer serving the prince, and instead regard one's conduct and principles as lofty and noble.

象曰不事王侯志可則也者，言上九之不事王侯，蓋有足止之心、髙尚之行，可為世俗之所法則也。言聖人之德始終如一，無有衰耗，若周公之輔於周，亦卒於周，未聞髙尚其事也。夫有周公之資則可，為自賢人而下，則不能無衰耗矣，功業既成則休退宜也。然世俗所謂髙尚者，內則無心於家，不孝於父而乾其事；外則無心於國，不忠於君而利其民；但髙傲衣冠，晦跡山林，逺去人跡，此直豕鹿木石之伍耳，非聖人言蠱上之意也。

The Small Image Commentary says that such a mind can be taken as a model, referring to the top line, which does not serve princes and kings, but acts from a heart of contentment and knowing when to stop, and maintains a noble and self-restrained conduct, sufficient to become an example for the world to follow. However, the virtue of the sage remains constant and does not decline, like the Duke of Zhou who assisted the Zhou dynasty until his death, always serving the Zhou court, and there is no record of him boasting about his lofty moral standing. Those with the quality of the Duke of Zhou naturally can continue on this path; but those below the level of the sage, their energy and virtue are bound to wane, and once their achievements are complete, it is appropriate to retire from active service. As for the so-called lofty moral standing praised by the world: within the family, they have no heart for their family, are not filial to their father, and refuse to manage family affairs; outside the family, they have no heart for the state, are not loyal to the sovereign, and do not benefit the people; they merely display an arrogant bearing, retreat to the mountains and forests, and stay far away from people — this is nothing more than being on the same level as pigs, deer, and trees, and certainly not the meaning that the sage intended to express in the top line of the Gua of蛊.

臨：元亨利貞，至于八月有凶。

The Hexagram Statement of 《Lín》 says: It possesses the four virtues of initiative, smoothness, harmony, and firmness; but by the eighth month, there will be danger.

義曰：按《序卦》云：有事而後能大，故受之以臨。臨者，大也。聖賢之人興立事業，必自小以至於大，故臨所以次於蠱也。然謂之臨者，居上臨下之義也。此卦之體二陽漸進，是聖賢興起，君子之道得行，有才德以臨於天下也。

Hu Yuan explains: The "Xu Guan Zhuan" says that only when there is something to do can one become strong, so the "Gu" hexagram is followed by the "Lin" hexagram. "Lin" means to be grand. The sages and virtuous people establish their careers, necessarily proceeding from small to great, hence "Lin" comes after "Gu". The term "Lin" is taken from the idea of being in a position of authority and looking down upon the people below. The structure of this hexagram consists of two yang lines ascending gradually from the bottom, symbolizing the rise of the sages and the spread of the gentleman's way, with ability and virtue used to govern the world.

元亨利貞者，天地之四德也。夫聖賢興起，必有四德之備，如春之生、夏之長、秋之成、冬之固，使天下無一物不被其澤，無一民不受其賜，乃可以臨於人也。至于八月有凶者，八月即周之八月、今之六月，斗建未之時，二陰生也；臨卦二陽生，即周之二月、今之十二月，斗建丑之時也。

Creating,通畅, harmony, and firmness are the four virtues of heaven and earth. The sage and virtuous person arises, must possess all four virtues, just as spring sprouts, summer grows, autumn matures, and winter stores firmly, so that all things under heaven receive their grace and no one is left without their benefit, only then is he fit to govern the people. When it is said that the eighth month is dangerous, this eighth month refers to the eighth month of the Zhou calendar, which corresponds to the sixth month of the calendar used in the Song dynasty, when the handle of the Big Dipper points to the position of Wei. At this time, the second yin line begins to arise; while the second line of the hexagram "Qin" (Approach) has two yang lines initially arising, which corresponds to the second month of the Zhou calendar, or the twelfth month of the Song calendar, when the handle of the Big Dipper points to the position of Chou.

此言聖賢興起，君子道長，而至于八月有凶者，蓋聖人之戒也。言二陽始進，進而不已，不顧陰氣之侵逼，至於入月二陰之生，則其卦為遯，以至為否，陰氣漸進，陽氣必消也。猶君子乘時得位以臨於人，若不能思極慮以防其失，使小人得乘隙而進，則至於侵害矣。故當此之時，居其安不忘其危，在其治不忘其亂，則可以久臨於天下而無有危亂也。

Here it says that sages and virtuous persons arise, and the way of the gentleman gradually increases, but by the eighth month there is danger, which is a warning from the sage. This means that two yang lines have just advanced, and if they continue to advance without restraint, completely ignoring the encroaching yin energy, then when the second yin line arises in the eighth month, the hexagram becomes "Dun" (Retreat), and further advancement leads to "Po" (Obstruction). Yin energy advances step by step, and yang energy will inevitably decline. This is like a gentleman who takes advantage of the right time to hold power and govern the people; if he does not think deeply and carefully to prevent mistakes, allowing petty persons to find opportunities to infiltrate, he will suffer harm. Therefore, at this time, one should not forget danger while in security, nor forget chaos while in a well-governed era, in order to govern the world for a long time without disorder.

彖曰：臨，剛浸而長，說而順，剛中而應，大亨以正，天之道也。至于八月有凶，消不久也。

The Commentary on the Judgment says: The hexagram of Approaching is about the gradual growth of yang. The lower trigram is Dui (Lake), representing joy, and the upper trigram is Kun (Earth), representing順. Nine in the Second occupies the central position with yang and corresponds with Six in the Fifth. Greatly penetrating and holding to the correct path, this is precisely the principle of heaven. As for the calamity in the eighth month, it indicates that the time when yang retreats is not far away.

義曰：浸，漸也。言所以為臨者，二陽始生，其德漸進，猶君子得其時、遇其君，以漸而進於位，興立事業以臨於天下也，故曰臨剛浸而長。說而順者，上坤為順，下兌為悅也。言剛浸而長，是聖賢之人臨於天下，有至尊之勢、至嚴之威也。其勢至尊，其威至嚴，則卑賤之俗、疏逺之民，其情曷以通而其恩曷以下哉？是必有仁義之化以悅順於民心，使天下無不被其澤，無不受其賜，彼皆悅然以順於上也。

Hu Yuan explained: "Jin" means gradually. He said that the reason the hexagram "Qin" (Approach) is called "Qin" is because two yang lines have just emerged, and their virtue and power gradually increase. It is like a gentleman encountering the right opportunity and meeting a wise sovereign, advancing step by step in his official position, establishing his career to govern the world. Therefore, the Commentary on the Judgment says that yang strength gradually grows. When it says joyful and gentle, it refers to the upper trigram being坤 (Earth), which represents gentleness, and the lower trigram being兑 (Lake), which represents joy. The gradual growth of yang strength signifies that the sage governs the world, possessing supreme authority and severe prestige. However, with such high authority and strict prestige, how can the humble customs of the people and the distant commoners convey their true situations upward, and how can the sovereign's grace reach downward? Therefore, it is necessary to use the teachings of benevolence and righteousness to influence them, making the people happy and obedient, ensuring that all under heaven receive the sovereign's grace and blessings without exception, and everyone willingly submits to the superior.

剛中而應者，此謂九二以剛明之德而處下卦之中也。凡臨人之道，必須下其身，先於臣民，以交接於下，則下之志皆得上通也。大亨以正天之道也者，夫聖賢在上，既能悅而順人，以剛明之德先於臣民，故能行元亨利貞之四德，以撫育萬民，生成萬物，此乃天之道也。

The statement that yang is strong and in the center with a response refers to Nine in the Second (nine two) occupying the central position of the lower trigram with a strong, wise, and enlightened virtue, and corresponding with Six in the Fifth (six five). Whenever one governs a multitude, one must lower one's position and lead the people, actively engaging with the lower ranks so that the people's sentiments can reach above. The statement that great success is both penetrating and upright refers to the heavenly way, which is that the sage and virtuous person in authority can please and gain the obedience of the people, and with their strong and enlightened virtue serve as a model for the people, thus promoting the four virtues of creation, penetration, harmony, and uprightness. By doing so, they nurture all people and cultivate all things, which is precisely the principle of heaven.

至于八月有凶消不久也者，此言二陽漸進，至于八月二陰浸長，則陽道不久而消剝矣；亦如君子之待其時，不顧小人之進，使其少得勢則必侵害君子，君子之道不久而漸退矣。然不曰七月者，蓋其一陰始生，小人之勢尚弱，未能為害；至于八月二陰既長，則小人之道漸盛而其黨漸熾，故有侵害之事也。聖人至此言之，所以戒萬世居安思危之意也。

It speaks of August being a time of misfortune with the waning of yang energy, referring to two yang lines advancing continuously, until in August two yin lines gradually grow, and the way of yang strength will soon diminish and decline; this is like a gentleman who only waits for his own time, without guarding against the advances of small men. Once small men gain a slight advantage, they will certainly come to harm the gentleman, and the way of the gentleman will soon gradually retreat. As for why it does not mention July, it is because at that time there was only one yin line beginning to grow, and the power of small men was still weak, unable to cause harm. By August, with two yin lines already growing, the way of small men gradually becomes stronger, their followers increase, and thus incidents of harm occur. The sage points this out precisely to warn all generations to think of danger while in safety.

象曰：澤上有地，臨。君子以教思無窮，容保民無疆。

The Great Image Commentary says: Above a great marsh there is earth looking down upon water, which is the image of the hexagram "Approach." The gentleman takes inspiration from this, his teaching and guiding the people is boundless, and his capacity to embrace and provide for the people has no limits.

義曰：夫臨者，居上以臨下也。至髙，天也；至下，地也。今不云天臨而曰澤上有地臨者，蓋地之勢最附近於澤，而澤又依著於地，是臨之象也。君子法此之象，汲汲然惟恐一物之不被其澤，故夜以思之，晝以行之，焦心極慮，施其教化以臨於民而無有窮已也，又能寛容保安之而無有疆畔也。

Hu Yuan explains: The concept of "Lín" refers to being in a superior position and looking down upon the lower. The highest is heaven, the lowest is earth. Here, it is not said that heaven looks down upon, but rather that there is earth above the great marsh, because the terrain of earth is closest to the marsh, and the marsh water relies upon the earth, which perfectly matches the image of looking down upon. The gentleman takes this scene as a model, urgently desiring that nothing is left without his grace, thus thinking repeatedly at night and acting diligently during the day, exhausting his mind and energy to promote education and govern the people without ceasing; at the same time, he can also generously包容 and settle them, without any boundary.

然則為君子者，不能思其教化，則不可臨於民者一也；能教而不能寛容之，則不可以臨民者二也；能容而不能保安之，則不可以臨民者三也。須三者之道兼備，而又有元亨利貞之四德，夫然後可以臨於民也。

Therefore, as a gentleman, if he is unwilling to put effort into education and moral cultivation, this is the first reason he cannot govern the people; if he can educate but lacks tolerance and inclusiveness, this is the second reason; if he is tolerant but cannot protect and provide security, this is the third reason. One must fulfill all three of these, and also possess the four virtues of innovation, clarity, harmony, and firmness, before he is qualified to govern the people.

初九：咸臨，貞吉。象曰：咸臨貞吉，志行正也。

The line statement for Chou Jiou says: To govern the people by means of influence and guidance, maintaining uprightness to gain good fortune. The Small Image Commentary says: Governing by influence and guidance, maintaining uprightness to gain good fortune, because its intention is originally in accordance with the right path.

義曰：咸，感也。夫剛者必有至尊之勢、至嚴之威以臨於人。今初九以剛明之才居一卦之下，是聖賢之人下其身以先於臣民者也。夫既下其身以先之，則天下之民莫不感悅而從矣，故曰咸臨。既能下其身先於人，人皆從之，則得其正而獲吉也。

Hu Yuan explained: Xian means to move others through influence and transformation. A strong and capable person naturally possesses supreme authority and strict authority over others. Now, initial nine, with his strong and wise talent, is in the position at the very bottom of the hexagram. This is exactly the appearance of a sage and virtuous person who is willing to lower himself and lead the people ahead of himself. Since he lowers himself and leads the way, all people are moved and delighted to follow. Therefore, the line statement says that he influences and leads the people. Being willing to humble himself and take the lead, everyone follows, which naturally conforms to the correct path and brings good fortune.

象曰咸臨貞吉志行正也者，且聖賢之人非苟欲柔邪佞媚以取悅於天下之人，蓋上之臨下，以仁義之化行己之道，興天下之利耳。今初九以剛明之才處眾陰之下，是其志本行於正也。

The Small Image Commentary says that his mind and aspirations are proceeding along the right path. The sages and virtuous persons humble themselves, not in order to flatter and ingratiate themselves with the people; those in authority govern below, intending to promote their own principles through benevolence and righteousness, and to benefit the people at large. Now, the line Initial Nine, with its bright and strong talent, is situated among the many yin elements, showing that its mind and aspirations have originally been proceeding along the right path.

九二：咸臨，吉，無不利。象曰：咸臨吉無不利，未順命也。

The line statement for the second line says: To govern the people by means of influence and guidance, it is auspicious and there is no disadvantage. The Small Image Commentary states: 'Not yet in accordance with the mandate.' Hu Yuan believes that the character '未' (not yet) is an extra character added during transmission, and the original meaning was that the whole world would be in harmony with his command.

義曰：九二亦以剛明之才居下卦之中，下其身以先於臣民者也，是以天下之人莫不感悅而歸之，故曰咸臨也。吉無不利者，初九雖能使人感悅而従之，然未得其中，故但得貞吉而已；九二以剛明之徳處下卦之中，則所為無過與不及，皆得中道，而又居眾陰之下，能下其身以接於民，則獲其吉而無所不利矣。

Hu Yuan explained: Nine in the Second also possesses the virtue of being strong and wise, occupying the central position of the lower trigram. It is willing to lower its position and lead the people, so all under heaven are moved and delighted to follow. Therefore, it is also called one that can influence and guide the people. It is said to be auspicious and beneficial in all matters, because although initial Nine can also move people to follow, it has not yet reached the central position, so it can only achieve a fortunate outcome of upholding the correct path. Nine in the Second, with its virtue of strength and clarity, is located in the central position of the lower trigram. Its actions are neither excessive nor deficient, conforming to the middle way in everything. Moreover, it is situated below the multitude of yin lines, willing to humble itself to accept the people, thus achieving both auspiciousness and success in all endeavors.

象曰未順命也者，此未字當為羨文。夫九二有剛明之徳以臨於人，天下皆感悅而歸之，無有不順其命者也，而經文言未順命，豈天下率歸而有未順命者乎？蓋易經傳之久，其間不能無脫誤，故此未字當為羨文也。

In the Small Image Commentary, the phrase "未顺命也" contains the character "未," which should be considered an added character. Nine in the Second possesses the virtue of being strong, wise, and discerning, and governs the people, so all under heaven are moved and rejoice in following his command. There should be no one who does not obey his orders. Yet the text says that they have not obeyed the command. How could it be that all have submitted yet some still disobey? Probably, due to the long transmission of The Zhou Changes, errors and omissions have occurred over time. Therefore, the character "未" should be regarded as an added word.

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。

The third line statement says: To govern people with flattery and false words brings no benefit; once one is anxious and reflects upon it, there will be no mistake. The small image commentary says: To govern subordinates with flattery is due to being in an inappropriate position; once one is anxious and reflects, the mistake will not continue.

義曰：甘者，柔邪佞媚之道也。六三不中不正，又居兌之極，是過於柔佞也。為上者以此不正之行、悅媚之道而臨於人，故謂之甘臨。夫以不正之行、佞媚之道以苟且取譽於民，雖苟得頃刻之悅、一時之譽，然於天下之事終無所利矣。故在《書》曰：罔違道以干百姓之譽者，是也。象曰既憂之無咎者，言六三若能以己之不正而反自思省，以憂其危，知甘佞為非而變從於正道，則可以免咎悔也。

Hu Yuan explains: "Gan" refers to a way of being soft, flattering, and deceitful, always seeking to please others. Six in the Third is neither in the center nor in the proper position, and it is located at the top of the Dui trigram. It is excessively soft and flattering. Those in a superior position using such improper behavior and flattering methods to deal with the people is called "sweet and flattering to those below." By resorting to improper means and flattery to gain the people's approval, even if it brings temporary pleasure and a brief reputation, it brings no benefit to the world at large. Therefore, the "Book of Documents" says: "Do not seek the people's praise by deviating from the right path," which refers precisely to this. The "Small Image Commentary" says that if one is already worried, then the mistake will not be long. It means that if Six in the Third can recognize its own improper behavior and turn back to reflect, feeling anxious about the danger, realizing that flattery is wrong and turning to the right path, it can avoid mistakes and regret.

六四：至臨，無咎。象曰：至臨無咎，位當也。

The line statement of the fourth line says: To govern below in an extremely appropriate way, there is no fault. The small image commentary says: To govern fully without fault is because its position is proper.

義曰：六四所履得正，下應於初九剛明之援，以臨於人，能至於臨下之道而得無咎也。蓋上之臨下必得其正道，若一失於正而入於邪，則下之從也若影響之效，固不可以無正也。是以孔子曰：其身正，不令而行；苟不正其身，雖令不從。是上之臨下必由於正也。

Hu Yuan explained: The sixth line in the fourth position is in a proper place, and below it there is the strong and bright nine at the beginning providing support. By relying on this, one can govern the people effectively, thus having no mistakes. Those in authority governing below must follow the right path; once they lose the right path and fall into wrong ways, the followers below will imitate them like shadows following forms or echoes responding to sounds, immediately. Therefore, there must be a 'right' character. Hence, Confucius said: If one's self is upright, even without giving orders, things will be carried out; if one's self is not upright, even if orders are given, no one will obey. Thus, the governing of those below by those above entirely depends on the character of 'right'.

今六四以陰居陰，是履得其正，以此臨下則下無不從，是至於為臨之道而獲其無咎也。象曰至臨無咎位當也者，六四以陰居陰，處不失正，是能正一心以正朝廷，正朝廷以正百官，正百官以正萬民，正萬民以正四方，正四方則逺近莫不一於正，誠由居當其位而行得其正也。

Now, the sixth line in the fourth position holds a yao of yin in a yin place, which is proper. By virtue of this, it can govern below, and there is no one who does not follow. This shows that it has reached the extreme of governing below without error. The Small Image Commentary says that its position is proper. The sixth line in the fourth position, holding a yin yao in a yin place, does not lose its correctness. Thus, it first rectifies its own mind, then rectifies the court; rectifying the court, then rectifies the officials; rectifying the officials, then rectifies the people; rectifying the people, then rectifies the four directions. When the four directions are rectified, the near and the distant will all become pure and correct. This is indeed because its position is appropriate and its actions conform to the right path.

六五：知臨，大君之宜，吉。象曰：大君之宜，行中之謂也。

The fifth line statement says: Relying on wisdom to appoint virtuous people to govern the world, this is the proper way of a great sovereign, and it is auspicious. The small image commentary says: The proper way of a great sovereign refers to upholding the middle path.

義曰：知臨謂能用群賢而任知以臨於人也。六五以陰柔之質居坤順之中，履至尊之位，得大中之道，九二有剛明之才，五以至誠接納而信任之，故天下之賢莫不竭其聰明、盡其才智以輔於己也。能用天下之賢，以知而臨於人，是得大君所行之宜而獲其吉也，故若堯舜之為君而任皋、稷、禹之徒是也。

Hu Yuan explained: What is meant by governing with wisdom is the ability to employ many virtuous talents and rely on wisdom to deal with the people. The line Six in the Fifth, with its soft and gentle nature, resides in the center of the Earth trigram, which represents compliance and order, and holds the supreme position. It upholds the principle of broad-mindedness and uprightness. The line Nine in the Second possesses strong and wise talents, and the line Six in the Fifth sincerely accepts and trusts him, so all the virtuous talents in the world will fully exert their wisdom and abilities to assist him. Being able to employ the talents of the whole world and govern the people with wisdom is exactly the proper way for a great sovereign, thus resulting in good fortune. This is similar to the kings Yao and Shun who employed people like Gao Yao, Hou Ji, and Da Yu.

象曰大君之宜行中之謂也者，夫天下至大，生靈至眾，居上者以一耳一目不能周其視聴，必得天下之賢才以輔於己則可也。今六五能任用剛明才智之臣以臨於下，是大君所行之中道，莫尚於此。

The Small Image Commentary says this is following the middle path. The world is so vast and the people so numerous, yet those in superior positions have only two ears and two eyes, which are insufficient to see everything or hear all. Therefore, they must rely on the wise and capable talents throughout the land to assist them. Now, the sixth line in the fifth position is able to employ ministers who are strong, bright, and wise to govern below. This is precisely the middle path practiced by a great sovereign, and there is nothing more excellent than this.

上六：敦臨，吉，無咎。象曰：敦臨之吉，志在內也。

The statement for the sixth line at the top says: Using a sincere and upright virtue to govern below brings good fortune without fault. The Small Image Commentary says: The reason why sincere and upright governance brings good fortune is because its intention remains constantly directed toward the inner trigram below.

義曰：敦，厚也。坤為博厚，而上六處坤之極，是能以敦厚之道而下臨於人也。吉無咎者，六四、六五皆有剛明之援所以獲吉，今上六雖有敦厚之德，然下無正應，無剛明之助，是本有咎矣，必須吉而咎乃得免，故曰吉無咎。

Hu Yuan explained: "Dun" means thick and solid. The virtue of the Earth Trigram is broad and profound. The Sixth Line at the top is located at the highest position of the Earth Trigram, so it can use the way of being thick and solid to govern and oversee the people below. It says "good fortune without excess" because the Fourth and Fifth Lines both have strong and bright lines that can respond and support, so it can achieve good fortune. Although the Sixth Line at the top has the virtue of being thick and solid, there is no proper corresponding line below, and it does not receive the support of the strong and bright ones. It should have faults, but this good fortune first occurs, thus the faults are removed. Therefore, the line statement places "good fortune" before "without excess."

象曰敦臨之吉志在內也者，夫坤之體本在於下，今在上而其志樂於下復，是志在於內也。何則？蓋上六處一卦之極，雖下無剛明之人以為己助，然能以敦厚之徳附於二陰，故三陰同志皆樂下復，是其志在內者也。

The Small Image Commentary says that its heart and mind are within. The nature of the Earth Trigram originally belongs to the lower position, but now it is at the top, yet its heart and mind rejoice in returning downward, which is called having a heart within the inner trigram. Why is this so? The sixth line at the top of the hexagram is in the highest position of the entire hexagram. Although there are no strong and bright persons below to rely upon, it can still associate with the other two yin lines with its thick and sincere virtue. Thus, the three yin lines are united in heart and mind, all rejoicing in returning downward. This is what is meant by having a heart within.

觀：盥而不薦，有孚顒若。

The Hexagram Statement of 《Guan》 says: The sage in a high position ruling the world should be like the moment at the beginning of a grand ancestral sacrifice when the ritual of washing hands 「guan」 is performed, and the sacred wine is poured onto the ground to summon the spirits. At that moment, he should fully pour his sincerity and reverence into the ritual, without waiting for the later complicated steps of offering sacrificial meat. In this way, the people under heaven will respond with sincerity, each lifting their heads with respectful and solemn expressions.

義曰：《序卦》云：臨者，大也。物大然後可觀，故受之以觀。觀者，觀也。此卦之體，二陽在上，是聖賢之人有剛明之徳，以臨觀於天下，使天下之人莫不仰觀而化之也。觀盥而不薦者，盥、薦者皆祭宗廟所行之禮也。盥謂天子始入廟，則必盥手酌鬱鬯於地，以求幽陰之時也。薦謂三獻薦腥、五獻薦熟之時也。

Hu Yuan explains: The "Xu Guan Zhuan" says, "Lín" means grandeur. After something becomes grand, it is worthy of people's admiration, so the hexagram "Lín" is followed by "Guān." "Guān" means to observe and take as a model. Looking at the structure of the primary hexagram, the two yang lines, nine in the fifth and nine at the top, are high in position, symbolizing that sages and virtuous people possess the virtue of being strong and discerning. They reside in high positions, shining over the world, causing all people to look up and be taught by them. The hexagram statement says, "Guan er bu jian." "Guan" and "jian" are both rituals in ancestral worship. "Guan" refers to when the Son of Heaven first enters the ancestral temple, he must first wash his hands, then pour the fragrant wine called yu chang on the ground to summon the spirits from the underworld. "Jian" refers to the ritual of offering raw meat during the third sacrifice and cooked meat during the fifth sacrifice.

夫始盥之時，其禮簡畧，故至誠之心、恭肅之意莫不盡之。若薦腥熟之時，則其禮已煩，雖有強力之容、恭懿之心，則亦倦怠矣。是以聖人在上臨御天下，必當如始盥之時，盡其至誠之心，以為天下所觀法也。固不可如行薦之時，禮數煩劇，其志懈怠，則不能使天下之人觀之以為法則也。有孚顒若者，孚，信也；顒謂恭肅之貌也；若，語助也。言聖人既能盡至誠之心，如始盥之時而臨制天下，則天下之人仰以法之，皆以孚信而應之，其貌顒顒然，盡其恭肅以應夫上也。

When the ritual of washing hands was first performed, the ceremony was still simple, so the sincere thoughts and respectful and solemn intentions could be fully poured into it. But when it came to presenting both raw and cooked meat, the rituals had become elaborate. Even if one tried hard to maintain a dignified appearance and keep a respectful mind, one would inevitably feel tired and slack. Therefore, when a sage rules the world, he must act like during the initial washing ceremony, fully exerting his sincere heart, so that all people can take him as a model to follow. He must never act like during the offering ceremony, where the rituals are complicated and tedious, and the mind is slack and weary, for then he would not be able to set a standard for the people. As for "there is sincerity and solemnity," "fu" means sincerity, "yong" describes a solemn and respectful appearance, and "ruo" is a sentence-ending particle. This means: when a sage can govern the world with sincerity and respect as in the initial washing ceremony, the people will all look up to him and follow him, responding to his sincerity with sincerity, each appearing solemn and respectful, showing the greatest reverence towards the ruler above.

彖曰：大觀在上，順而巽，中正以觀天下。觀盥而不薦，有孚顒若，下觀而化也。觀天之神道，而四時不忒；聖人以神道設教，而天下服矣。

The Commentary on the Judgment says: The great object of reverence is exalted in high position, the lower trigram is gentle and yielding, and the upper trigram is humble and submissive. The sovereign governs with the virtue of "zhongzheng" (uprightness and correctness in the center), allowing all under heaven to look up in reverence. What is meant by "guan er bu jian, you fu yong ruo" is that those below look up to those above and are thus influenced. Observing the mysterious and unfathomable way of Heaven, the four seasons change without error; the sage learns from this mysterious way to establish education and moral guidance, and thus the people of the world are genuinely convinced and pleased.

義曰：大觀在上者，謂此卦以二陽居於上，臨觀於下，使其教化浹洽，而天下之所觀仰也。順而巽者，此以二體而言，下坤為順，上巽為權也。夫聖賢之人雖有剛明之德以臨於下，然在乎不自尊大，不自髙抗，凡所作為皆用柔順之道以下於民，則天下之民悅而從之，無所懈倦，而又示之以權變之道，使民由之而不知其所以然也。中正以觀天下者，夫觀有二義：以度而言之，則謂之觀；以目所觀，亦謂之觀也。此一句指九五而言，蓋以陽居陽，又處上卦之中，履至尊之位，有大正大中之徳，以臨於天下，使天下皆有所觀法也。

Hu Yuan explained: The phrase "da guan zai shang" means that in the primary hexagram there are two yang lines in the upper position, which are high above and illuminate the lower part, making the teaching and cultivation widespread and permeating all people, becoming an object that everyone looks up to. The phrase "shun er xun" refers to the nature and disposition of the upper and lower trigrams: the lower trigram is坤 (Kun), whose disposition is flexibility and obedience, and the upper trigram is巽 (Xun), whose disposition is to enter and adapt flexibly. Although the sage has the virtue of being strong and discerning, ruling over the people, what is precious is that he does not take pride in his position or elevate himself, but instead uses the way of flexibility and obedience to approach the people. Thus, the people are pleased and follow him without tiring. At the same time, he guides them with flexible methods, making the people follow daily without realizing why. The phrase "zhong zheng yi guan tianxia" has two meanings for the word "guan": one is to observe and examine laws and regulations, and the other is to look with the eyes. This sentence refers to the fifth line: the fifth line is a yang line in a yang position, which is called "zheng," and it is also in the middle position of the upper trigram, which is called "zhong." Together, they form "zhong zheng." He occupies the supreme position, using great middle and correct virtue to illuminate the world, making all people look up to and emulate him.

觀天之神道而四時不忒，聖人以神道設教而天下服者，此廣明其義也。言下之人既觀上之道以為法則，而聖人又觀天之道以為法則也。神道者，陰陽不測之謂也。天運至神之道，生育萬物，春生夏長，秋成冬固，使物皆遂其性，而不可推測其用，四時之行無或差忒。聖人法之，亦以至神之道設為仁義之教，以成治天下，使天下之人各安其性而懐其業，不知其所以然而然也。

"The divine way of heaven governs the four seasons without error; sages establish teachings by following the divine way, and thus the world is brought into order." This sentence elaborates further on the previous explanation. It means that those below look up to the way of those above and take it as a standard, and sages themselves look up to the way of heaven and take it as a standard. The term "divine way" refers to the changes of yin and yang, which are beyond measurement. Heaven operates according to this extremely mysterious principle, nurturing all things: in spring things sprout, in summer they grow, in autumn they mature, and in winter they are stored and strengthened, allowing each thing to realize its inherent nature, while its function remains indetectable. The four seasons proceed without error. Sages follow this example, using this mysterious and subtle method to establish benevolence and righteousness as education, thereby achieving the governance of the world. Thus, all people can each fulfill their inherent nature and find joy in their proper occupations, gradually returning to the right path without realizing it.

象曰：風行地上，觀。先王以省方觀民設教。

The Image Commentary says: Wind blowing across the earth, reaching everywhere, this is the symbolic image of the卦 Guan. The former kings took inspiration from this image, touring the four directions to observe the people's conditions, and based on this established education and moral guidance.

義曰：夫風行於地上，則無所不至，物無不順，生成萬物，萬物得其茂盛，皆可以觀，故曰觀之象也。先王以省方觀民設教者，是先王觀此之象，以省察四方之利害，觀視萬民之善惡，而設仁義之教以行於天下，使一民一物皆得遂其生成而不失其所也。

Hu Yuan explained: Wind blowing across the ground reaches everywhere, nothing is beyond its reach; all things obey it. The wind's presence brings about the growth and flourishing of all creatures, making them abundant and visible, hence this is the symbolic representation of the "Observation" hexagram. "The former kings observed this hexagram and thus traveled throughout the land, examining the advantages and disadvantages of different regions, investigating the moral customs of the people, and then established teachings of benevolence and righteousness to spread throughout the world, enabling every person and every creature to grow smoothly and find their proper place."

初六：童觀，小人無咎，君子吝。象曰：初六童觀，小人道也。

The line statement for the first line says: Observing like a child who is naive is not a fault for a small person, but it is a disgrace for a gentleman. The Small Image Commentary says: The 'childlike observation' in the first line is the path taken by the small person.

義曰：按此卦二陽居上，有剛明之徳，為天下之所觀，而天下之人莫不奔走以觀其道而為法則也。今初六以陰弱之質，最居其下，而逺於剛陽，不能上進以求聖賢之道而觀之，但冥冥然無所知識，無所聞見，若兒童之所觀也，故曰童觀。小人無咎者，言於小人之道則得其無咎也。何則？夫小人之人，天下之事無所歸責，但營保一身而已，故不能進而觀聖賢之道為己之法則，以至終身愚懵，無能開發，止為兒童之見，此於小人所以無咎也。

Hu Yuan explains: The primary hexagram has the ninth line in the fifth position and the ninth line at the top, both yang lines occupying high positions, possessing the virtue of being strong and upright, and being clear-sighted. They are the objects that the people of the world look up to. Everyone eagerly goes to observe their way and takes it as a standard. Now the first six line, with its yin and weak nature, is located at the very bottom of the hexagram, farthest from the yang lines above. It cannot seek the way of sages and scholars above, and thus remains ignorant and unaware, like a child who sees things dimly. Therefore, it is called "childlike observation." The statement "the small person has no blame" refers to the situation of the small person: their condition does not constitute a fault. Why? Because the small person is not responsible for major affairs of the world; they only seek to preserve themselves. Therefore, they cannot ascend to observe the way of sages and take it as their standard, remaining foolish and confused throughout their lives, with only the understanding of a child. This is not considered a fault for the small person.

君子吝者，夫君子之人則當求聖賢之道，學聖賢之事業，廣其視聽，大其知識，以充己之道，上思致君，下思利民，而成天下之事業，則君子之道畢矣。今以童觀在下，而君子之人苟亦昧然無所聞見，而不能明顯以求觀於上，取法於聖賢之人，則誠可鄙吝也。

As for "the gentleman is stingy," a gentleman should naturally pursue the way of sages and cultivate the deeds of sages, broadening his knowledge and increasing his learning to enrich his moral character. He should think of assisting the sovereign to achieve a well-governed state, and think of benefiting the people below, and further establish achievements throughout the world; only then is the way of the gentleman complete. Now, being in the lowest position of the "Observation" hexagram, with the vision of a child, if a gentleman also remains ignorant and unenlightened, unable to look upward and emulate the sages, it is truly a pitiable and regrettable matter.

六二：窺觀，利女貞。象曰：窺觀女貞，亦可醜也。

The line statement for the second line says: Looking through a door crack, this is suitable for a woman to uphold the correct path. The small image commentary says: Looking through a door crack and being suitable for a woman's correctness, is indeed a disgrace for a gentleman.

義曰：夫自外顯然而觀，則謂之觀；自內而觀，則謂之窺。此六二一爻，以陰柔之質居下卦之內，遠於在上二陽剛明之人，不能往而從之，惟在內窺竊而觀之，故曰窺觀也。利女貞者，夫居觀之時，大觀在上，而已為窺觀之道，不能顯然而求觀其道以為法則，是但利於女子之貞而已，固不可為君子之道。何哉？蓋女子之職主於閨門之內，不預外事，故但自內而窺竊於外耳，故曰利女貞也。

Hu Yuan explains: To look from outside openly is called "guan" (observation); to look from inside secretly is called "kui" (sneaking a peek). The sixth line in the second position holds a yin and flexible quality within the lower trigram, far from the two upper yang lines which are strong and clear-sighted. Unable to go forward personally to follow, it remains inside secretly looking around, hence called "kui guan" (secret observation). It says "beneficial for a woman to be constant" because at a time when all under heaven look up, the great object of admiration is above, yet the sixth line takes the path of secret observation, unable to seek that principle openly as a standard. Thus it is only suitable for a woman to maintain her constancy, and cannot be considered the way of a gentleman. Why? The role of a woman mainly lies within the inner chamber, not participating in external affairs, so she can only look from within secretly. Therefore it says "beneficial for a woman to be constant."

象曰窺觀女貞亦可醜也者，言為窺觀者，於女子之行則可為正，其於君子誠可以丑也。蓋凡君子之人，上必志於君，下必志於民，而思兼濟於天下，故皇皇汲汲以求聖賢之道。若聖賢在上，則顯然而往觀之，以廣己之視聽，發己之才識，而成己之道，以著天下之事業也。今乃反為女子之事，而窺竊以觀於人，是誠足丑也。

The Small Image Commentary says, "To peek and observe, for a woman's virtue, is also acceptable," meaning that taking this path of secretly observing is considered proper for a woman's conduct, but for a gentleman it is truly shameful. Because gentlemen, in their aspirations, are determined to assist the sovereign above and to provide for the people below, always thinking of benefiting the world at large. Therefore, they are always eager to pursue the way of sages and virtuous men. If a sage is in power, the gentleman should go forth openly to observe and learn, thereby broadening his knowledge, stimulating his talents, and perfecting his virtue, thus establishing his achievements in the world. Now, instead of doing so, he resorts to the behavior of a woman, secretly peeking, which is truly disgraceful.

六三：觀我生，進退。象曰：觀我生進退，未失道也。

The third line statement says: Reflect on and examine the policies and moral influence you have implemented, and thus decide whether to advance or retreat. The Small Image Commentary says: Observing the policies and moral influence you have issued, you may advance or retreat, without deviating from the correct path.

義曰：生謂風教之所自出也。六三處下卦之上，為眾人之長者也。既為眾人之長，則風教號令皆自己出也。是以六三必下觀於民而察己之道，其風教有過於中者則俯而就之，其風教有不及於中者則勉而及之，使進退俯仰皆至於道也。然六三既有風教下及於民，而又曰進退，何也？蓋所履非至尊之位，但居一卦之上，為眾人之長耳。象曰觀我生進退未失道也者，言六三雖非至尊之位，以其風教之及於下，而又能察己之所出，未至者則進之，過中者則退之，是或進或退皆未失於道也。

Hu Yuan explains: "Sheng" refers to the dissemination of moral influence originating from oneself. The line Six in the Third is located at the top of the lower trigram, making it the leader of the people. Since it holds the position of leader, the moral influence, decrees, and policies all originate from it. Therefore, Six in the Third must observe the people below in order to examine its own conduct: if its moral influence is excessive, it should lower itself and return to the middle path; if it is insufficient, it should strive to make up for it and reach the middle path, ensuring that both advancement and retreat, as well as looking down and looking up, conform to the correct path. However, since Six in the Third has already spread its moral influence to the people, why does the line statement mention "advancing and retreating"? Because it is not in the supreme position, but only occupies the top of a single hexagram, serving as the leader of the people. The Small Image Commentary says, "Observing my moral influence and advancing and retreating, he has not lost the path," meaning that although Six in the Third is not in the supreme position, its moral influence reaches the people, and it can examine its own decrees: if they are insufficient, it will strive to advance; if they exceed the middle path, it will retreat and restrain itself. Therefore, whether advancing or retreating, it has not deviated from the correct path.

六四：觀國之光，利用賓于王。象曰：觀國之光，尚賓也。

The line statement for the fourth line says: Looking up to the brilliance of the state's governance and education, it is appropriate to be invited by the king with the honor of a guest. The small image commentary says: Looking up to the state's brilliance indicates that he is esteemed and treated as a distinguished guest.

義曰：夫大觀之時，有其才、有其德而又有其位，為天下之所觀法者，莫尚於九五也。初六最遠之，故曰童觀；六二居內，不能顯然求觀，故曰窺觀。惟六四以陰居陰，履得其正，而切近於九五，是能上附於賢明之君，而求觀聖賢之道，故朝廷之義、宗廟之禮無所不知，仁義之道、禮樂之事無所不習。如是而進於朝廷，觀國之光輝，故王者以之為賓也。

Hu Yuan explains: When the world looks up to a leader, there is no one who possesses both ability and virtue, and holds a position of honor, who can serve as a model for the world, surpassing the Nine in the Fifth. The Six at the Beginning is farthest from the Nine in the Fifth, so it is called "childish observation"; the Six in the Second is located within the inner trigram and cannot openly approach to admire, so it is called "secret observation." Only the Six in the Fourth, with a yao in a yin position, is in a proper and correct position (a yin yao in an even position such as the second or fourth is considered correct), and is closely adjacent to the Nine in the Fifth. Therefore, it can ascend to rely on the wise ruler, seeking the way of sages and virtuous men for observation. Thus, the court's rites and ceremonies, the ancestral temple's rituals, are all understood without difficulty, and the principles of benevolence and righteousness, the affairs of rites and music, are all well known. With such cultivation entering the court, observing the brilliance of the state's governance and education, the king naturally treats him as a distinguished guest.

且如舜以一匹夫之賤，登之朝，堯與之迭為賓主，是有徳之使然也，故曰觀國之光，利用賓于王。象曰觀國之光尚賓也者，言六四既上附九五，能觀國之光，故主者尊尚其徳，體貌其位，而以之為賓也。

For example, Yu Shun was originally a commoner of low status, but once recommended to the court, Yao treated him as a guest and host with propriety. This is due to his virtue, so the line statement says, "Observing the brightness of the state, it is advantageous to serve as a guest to the king." The small image commentary says, "Observing the brightness of the state, it is about honoring the guest." This means that the sixth line in the fourth position, having attached itself to the ninth line in the fifth, can now behold the brilliance of the state. The superior ruler then honors his virtue and shows respect to his status, treating him with the ceremony due to a guest rather than merely as a subject.

九五：觀我生，君子無咎。象曰：觀我生，觀民也。

The Line Statement of the Fifth Line says: Reflect on and examine the policies and teachings you issue; if a gentleman does this, he will not commit mistakes. The Small Image Commentary says: What is meant by examining one's own actions is actually examining the people.

義曰：九五居至尊之位，為天下之所觀仰也，風教號令一出於已也。是以下觀於民，若民善，則知己風教之善也；民惡，則知己風教之惡也。然而九五履正居中，而又處至尊之位，以天下之大，或風教有未至，奸邪有未去，習俗未盡善，禮樂未盡興，則皆其咎也。然九五能觀察於民而修飾於已，使向之未至者皆趨於道，是君子居之則得其無咎也。象曰觀我生觀民也者，夫觀流則可以知源，視影則可以知表，聖賢觀民則可以知己政之得失也。故常切切思省，下觀於民，是以至於無咎也。

Hu Yuan explains: Nine Five is in the position of supreme authority, the object of the world's admiration. The customs, education, commands, and policies are all issued from him. Therefore, he must observe the people below: if the people are virtuous, he knows his education is good; if the people are corrupt, he knows his education has gone wrong. Nine Five is both upright and in the center of the upper trigram, and holds the supreme position. Facing the vast world, if the education has not reached all, if the wicked have not been completely eliminated, if the customs are not yet refined, and if the rites and music have not been revived, all these shortcomings would be his responsibility. However, Nine Five can understand the people's conditions and reverse himself to correct his actions, bringing everything back to the right path. Therefore, a gentleman in this position will not make mistakes. The Small Image Commentary says, "Observing my life, is observing the people." By observing the flow of water, one can know the source; by observing the shadow, one can know the form. A sage observes the people and thus can know the success or failure of his governance. Therefore, he constantly reflects earnestly, investigates the people's conditions, and thus can achieve no mistakes.

上九：觀其生，君子無咎。象曰：觀其生，志未平也。

The line statement of Upper Nine says: Reflect on one's outward conduct and actions, and the gentleman will thus not commit mistakes. The Small Image Commentary says: Observing one's own behavior is because his mind has not yet become tranquil.

義曰：上九有剛陽之德，居一卦之上，非至尊之位，故不觀於民，而為民之所觀也。然非至尊之位而為天下之所觀仰者，則《中庸》所謂動而世為天下法、言而世為天下則者，此爻是也。是知為天下之所觀，則天下之責歸之，而萬民之法由之也。若其言之一玷，動之一跌，則天下莫不知之，是有所咎也。

Hu Yuan explained: The Upper Nine possesses the strong and vigorous Yang Virtue, occupying the highest position in the entire hexagram, yet not holding the supreme position. Therefore, he is not observing the people below, but rather being observed by the people. Since he does not hold a supreme position yet is looked up to by the whole world, this is exactly what the "Doctrine of the Mean" says: "Every movement becomes the standard for generations, every word becomes the rule for generations." This refers precisely to this line. Clearly, since he is revered by the people of the world, the responsibility of the world rests upon him, and the behavior standards of all the people are derived from him. If he has even a single flaw in his words or a single mistake in his actions, no one in the world would be unaware of it, and he would then incur a great fault.

故上九即當切切思省，以觀己之所出，使動息語黙皆合於道，以副天下之所觀法，則是於君子而得無咎也。象曰觀其生志未平也者，言上九有盛大之德，為天下之觀仰，然處於無位之地，而權不在已，又其責望既重，故夕思晝行，常欲興天下利，除天下害，知其心志之未平也。

Therefore, the superior one at the top should earnestly reflect, examine all his words and actions, making every movement and every utterance conform to the right path, so as to live up to the admiration and emulation of people throughout the world. In this way, there would be no fault left on the person of the gentleman. The Small Image Commentary says, "Observing his life, his aspirations are not yet tranquil," meaning that the superior one at the top has great virtue and is looked up to by the world, yet he is in a position without official rank, and power is not in his hands. The expectations of the people are very heavy upon him. Therefore, he thinks day and night, constantly striving to benefit the world and eliminate its harms. This shows that his aspirations are never at peace.

噬嗑：亨，利用獄。

The Hexagram Statement of the噬嗑 hexagram says: breaking and chewing the hard object stuck in the mouth, things will become smooth and unimpeded; this hexagram is suitable for dealing with cases involving punishment and litigation.

義曰：按《序卦》云：可觀而後有所合，故受之以噬嗑。蓋人以大才大徳為天下之觀法，使天下合心而歸之也。然則此卦自頤而得，頤者上艮下震，二陽居外，四陰在其內，是其所養之道也。今噬嗑即是九四矣，一陽居三陰之中，如剛梗之物在於頤中，必待噬而齧之，然後可得其合。

Hu Yuan explains: The "Xu Guan Zhuan" says that when there is something worthy of admiration, people's hearts then come together and find their focus, hence the "Guan" hexagram is followed by the "Shi He" hexagram. This means that a person with great talent and virtue becomes a model for the world, and thus the people of the world unite and follow him. The present hexagram comes from the "Yi" hexagram: the "Yi" hexagram has a mountain above and thunder below, with two yang lines at the top, and four yin lines in between, symbolizing the way of nurturing all things. Now, the "Shi He" hexagram has an additional yang line at position nine in the fourth place, which is a single yang line in the middle of three yin lines, just like a hard and obstructive object stuck in the mouth, which must be bitten through and chewed to allow the upper and lower jaws to close.

故若朝廷之上、朋友之中、閨門之內，有一小人間廁其間，則為君子良民之害，故必須刑罰竄殛之，則君子之道得以行，良民之志得以伸，心氣和同，上下協合，所以大通也，故曰噬嗑亨也。利用獄者，上體離為明，下體震為動為威。夫刑獄之事，巧詐百端，情偽萬狀，至幽至隠而難察者也，必得威明之人，施剛之才以制之，則奸偽可以刑服，強梗可以放逐，而君子之道得行，上下之志和合也。

Therefore, whether in the court, among friends, or within the family, if there is even one small person mixed in, it becomes a calamity for the gentleman and the good people. It is necessary to use punishment and exile to deal with him, so that the way of the gentleman can be carried out and the hearts of the good people can be expressed freely, leading to harmony among people and coordination between superiors and inferiors. Hence, it is said that great success is achieved, and the hexagram statement says "Shi He" which means this. As for "Utilizing the prison," it is because the upper trigram is Li (Fire), symbolizing clarity and discernment; the lower trigram is Zhen (Thunder), symbolizing action with authority. Matters related to criminal justice involve many cunning and deceitful schemes, with facts and deceptions constantly changing, being deeply hidden and difficult to uncover. Only those who possess both authority and discernment, using firm and decisive judgment, can deal with such matters, thus bringing the deceitful to justice and the arrogant to be exiled, enabling the way of the gentleman to be practiced and the hearts of superiors and inferiors to be in harmony.

彖曰：頤中有物曰噬嗑，噬嗑而亨。剛柔分，動而明，雷電合而章。柔得中而上行，雖不當位，利用獄也。

The Commentary on the Judgment says: holding something in the mouth requires biting, which is called "Shi He"; biting and chewing lead to smoothness in affairs. Yang and Yin are opposed above and below, the lower trigram is Zhen (Thunder) and the upper trigram is Li (Fire), thunder and lightning combine to produce brilliant light. The yao of Yin rises to the central position, although its position is not appropriate, it is suitable for handling legal cases.

義曰：頤中有物曰噬嗑者，夫剛梗之物在於頤中，是為口頰之患，噬齧之然後得合也。噬嗑而亨者，小人為君子良民之害，必須刑戮之，則上下之志合而大通也。剛柔分者，離陰也，為柔為明；震陽也，為剛為威。以威剛至明而用刑，則君子小人分而無間廁也。

Hu Yuan explained: "A thing in the mouth is called 'Shi He' (噬嗑)." This refers to a hard and obstructive object lodged in the mouth, causing a calamity to the mouth and cheek, which must be bitten through in order to close properly. "Shi He and success" means that small people are the calamity of the gentleman and the good people, and they must be punished in order for the hearts of above and below to align and achieve great success. In "the distinction of hardness and softness," "hardness and softness" refers to the two types of yao (lines) of yin and yang: Li (Fire) belongs to yin, its nature is soft and bright; Zhen (Thunder) belongs to yang, its nature is hard and commanding. By combining commanding strength and extreme clarity in punishment, the gentleman and the small person are clearly separated, no longer mixed together.

動而明，雷電合而章者，夫有剛威之才而不能明察，則暴而傷於物；有明察之才而不能剛威，則柔懦而不能立事。是必威明兼濟，則事無不立也。今噬嗑之卦，動而且明，雷電相合而和同，故其道光顯而章著也。

"The meaning of 'When it moves and becomes clear, thunder and lightning combine to form a pattern' is that if there is only fierce power without clarity, it will lead to cruelty and harm people; if there is only clear insight without firm decisiveness, it will result in weakness and failure. Only when both power and clarity are present can things be accomplished. Now, the hexagram Shike is both active and clear, with thunder and lightning combining in harmony, so its meaning is bright and evident."

柔得中而上行，雖不當位，利用獄也者，此指六五而言也。六五以柔順之道，履得其中而居至尊之位，夫以柔而居至尊，所行不得其位，所處不當其位，然猶以居離明之中，其性至明，故利用於刑獄之事也。何則？夫獄之情至深至隠，其間奸偽利害出於萬狀，故非至明之君子則不能制其事。今六五所處雖不得正，然以其居離卦之中，是其性至明，故利用於獄也。

"The flexible and virtuous one attains the middle and ascends, although not in the proper position, it is suitable for dealing with legal cases." This sentence refers to the line six in the fifth. The line six in the fifth is a yao that comes up from below, a flexible and yielding line that occupies the central position of the upper trigram, and sits in the supreme position. With a nature of yin and flexibility, it occupies the supreme position, and its actions and position are not in harmony, meaning that a yin line is in the fifth position, which is a yang position, thus being out of the correct place. However, it is located in the central position of the li hexagram, which is bright and clear, so it is suitable for handling legal matters. Why? The truth of legal disputes is deep and hidden, involving many changes of deceit and interests, which can only be judged by a very clear and wise gentleman. Although the line six in the fifth is not in the correct position, it is located in the central position of the li hexagram and has a very clear nature, thus it is suitable for using punishment to deal with legal cases. This is also why the primary hexagram entrusts the task of judging legal cases to it.

象曰：雷電噬嗑，先王以明罰勑法。

The Image Commentary says: Thunder and lightning combining represent the hexagram of噬嗑; the former kings took this as a model, establishing punishments and regulating laws.

義曰：震為雷，故有威；離為火，故有明。有威有明，能辨小人之情，用刑以去之，此噬嗑之象也。先王以明罰勅法者，言先王當有威明之徳，有善必賞，有惡必刑，所以明示其罰而正勅其法也。

Hu Yuan explained: Zhen represents thunder, thus possessing power and authority; Li represents fire, thus possessing brightness. With both power and clarity, one can discern the true nature of petty people and use punishment to eliminate them. This is the symbolic representation of the hexagram Shihhe. The phrase "ming fa chuo fa" means that the former kings should possess a virtue of authority and discernment, rewarding good deeds and punishing evil ones. Therefore, they should publicly announce punishments and regulate the state's laws properly.

初九：履校滅趾，無咎。象曰：履校滅趾，不行也。

The line statement for the first line says: Wearing wooden leg irons that cover the toes, there will be no misfortune. The small image commentary says: Wearing leg irons that cover the toes is to prevent him from taking further steps toward evil.

義曰：履校者，以木械桎其足之謂也。滅，沒也。趾，足趾也。初九居噬嗑之初，是被刑之輕者也，其罪惡未至於大，故但校滅其趾而已。夫聖人之視民也，如父母之於赤子，雖有罪豈忍加之刑戮哉？蓋慮罪小之時不為之懲戒，則必至於大惡，故當此罪小之時，加以木械桎其足趾，使其惡之不能行也。

Hu Yuan explained: "Lu xiao" refers to using a wooden instrument to fasten his foot, "mie" means to cover or obscure, and "zhi" means toes. Initially, the line "Chu Ji" is at the beginning of the hexagram "Shi He," indicating a person who has received a lighter punishment. His wrongdoing has not yet reached a serious level, so only a wooden restraint is used to cover his toes. The sage treats the people as parents treat infants. Although a child may have committed a wrongdoing, how could the parents endure using severe punishment? However, considering that if the wrongdoing is not corrected when it is still minor, it will inevitably develop into a major evil. Therefore, when the wrongdoing is still minor, wooden restraints are used to fasten his toes, preventing his evil thoughts from taking action.

故《繫辭》曰：小人不恥不仁，不畏不義，不見利不勸，不威不懲，小懲而大誡，此小人之福也。言小人不仁不義，見利則勸，恃威則懲，此所以為小人之福也。象曰履校滅趾不行也者，言其當罪小之時，用校以滅其趾，使知其罪雖小不可為而不行也。

Therefore, the Great Treatise says: The petty person does not feel ashamed of unrighteousness, nor does he fear unrighteousness. He will not turn to goodness unless he sees benefit, and he does not know restraint unless there is a threat. To let him suffer a little hardship and thus avoid a great calamity, this is actually the fortune of the petty person. This means that the petty person is originally unrighteous and unrighteous, and only when he sees profit does he make an effort, and only when he meets authority does he become cautious. Therefore, to punish him a bit early on actually completes him. The Small Image Commentary says "The shoe strap covers the toe, meaning he cannot move," meaning that when his wrongdoing is still small, use a wooden strap to cover his toe, so that he understands that even a small sin is not to be committed, and thus he will no longer proceed.

六二：噬膚滅鼻，無咎。象曰：噬膚滅鼻，乘剛也。

The Line Statement for the second line says: Biting the tender flesh, penetrating deeply enough to cover the nose, there is no error. The Small Image Commentary says: Biting the flesh and covering the nose is because the line six two is overpowering the yang above it.

義曰：膚者，柔脆易齧之物；滅鼻者，用刑之也。六二以陰居陰，又處下卦之中，是得正且中也。以此中正之道用刑至當，如齧其柔脆之膚，言其易而民服也。然下乘初九之剛，故用刑大過，至於滅鼻之。然以居中履正，用刑至當，雖滅鼻而過於察，是亦無咎也。象曰噬膚滅鼻乘剛也者，夫初九者過惡之小人，已乘於上，當用刑以懲之，所以至於滅鼻之。然非專尚刻，蓋以乘初九之剛故也。

Hu Yuan explains: "Fū" refers to something soft and tender, easily bitten; "mie bi" means severe punishment. The line six in the second is a yao of yin in a yin position, and it is also in the middle of the lower trigram. Thus, it is both correct and centered. Using such a principle of correctness and centrality to judge cases is very appropriate, like biting soft flesh, which is easy, so the people will naturally accept it. However, six in the second is "cheng" over the yang line nine at the beginning. When a yin line is above a yang line, it is called "cheng," and when it is below, it is called "cheng." Together they are called "cheng cheng." Therefore, the punishment is not light, but severe, even to the point of losing the nose. Yet, since it is centered and correct, the punishment is still appropriate. Although it may be overly meticulous, it is not a mistake. The "Small Image Commentary" says, "Shi fu mie bi, cheng gang ye," meaning that the line nine at the beginning is a small person with wrongdoing, and six in the second is above him, so it is appropriate to punish him severely, leading to the loss of the nose. This is not an excessive pursuit of severity, but rather because six in the second is riding over the yang strength of line nine at the beginning.

六三：噬臘肉遇毒，小吝，無咎。象曰：遇毒，位不當也。

The third line statement says: Chewing on a whole dried meat, one tastes poison and feels a slight regret, but there will be no calamity. The Small Image Commentary says: Tasting poison is because the line six in the third is in an inappropriate position.

義曰：臘肉者，全乾之謂也。六三居下卦之極，是為不中；以陰居陽，是為不正。凡用刑之道，有諸己然後可以求諸人，無諸己則不可責於人也。今六三以不中不正之行而刑人之過，則人無有服從之者，故若噬臘肉之難也。民心既不從，怨懟既已結，故非但不能刑人，將反招其害也，故曰噬臘肉遇毒也。小吝無咎者，言六三以不正不中而為人之見害，故小有所吝。然而居震動之上，以柔順之質而應於上九剛明之人，則能辨民之邪正，察獄之情偽，是雖始有小吝，終亦自然無咎。

Hu Yuan explains: "Larou" refers to a whole piece of dried meat. The line six in the third is at the top of the lower trigram, not in the central position, hence "not in the middle"; also, it is a yao of yin in a yang position, hence "not proper." In all matters of punishment, one must first practice what one preaches before expecting others to follow. If one cannot do it oneself, one has no right to blame others. Now, line six in the third, with an improper and unbalanced character, punishes others' faults, and no one will be convinced, so it is like chewing dried meat, which is hard and difficult to chew. Since the people's hearts are not convinced, resentment has already formed, so not only can it not correct others, but it will also bring about misfortune. Therefore, the line statement says "chewing dried meat and encountering poison." It says "minor regret without blame" because line six in the third, with an improper and unbalanced character, is harmed by others, hence a slight regret. However, it is in the upper position of the trigram of movement, and corresponds with upper nine, a strong and wise person. Correspondence is when the first and fourth lines, the second and fifth lines, and the third and upper lines, each pair of one yin and one yang, are in mutual communication. Therefore, it can discern the good and bad of the people and detect the truth or falsehood of the case. Although there is initially a slight regret, in the end, it will naturally have no blame.

九四：噬乾胏，得金矢，利艱貞，吉。象曰：利艱貞吉，未光也。

The fourth line statement says: To chew on dry meat with bones, and to obtain a bronze arrowhead, is favorable to hold firm to the correct path in difficulty, and may result in auspiciousness. The Small Image Commentary says: Favorable to hold firm to the correct path in difficulty and obtain auspiciousness, indicates that his way has not yet become prominent.

義曰：乾胏者，肉之帶骨者也，因有骨而乾，愈於噬臘肉之難也。夫君子處得髙位而進輔於君，以乾天下之事者，必有中正之徳。徳既中正，則刑一人而天下服其罪，賞一人而天下勸其善。今九四處上卦之初，是不中也；以陽居陰，是不正也。以不中不正之道而刑于人，則甚於噬臘肉之難也。

Hu Yuan explained: "Qian Zui" refers to dried meat with bones, which is even drier and harder because of the bones, making it more difficult to chew than dried meat. A gentleman who holds a high position and assists the sovereign, shouldering the great affairs of the world, must possess the virtue of being both upright and just. If his virtue is upright and just, then punishing one person will make all under heaven accept his judgment; rewarding one person will encourage all to become virtuous. Now, the Nine in the Fourth position is at the beginning of the upper trigram, not occupying the central position, which is "not upright"; a yang line is in a yin position, which is "not just." Using a way that is neither upright nor just to punish others is even more difficult than chewing dried meat.

金，剛也；矢，直也。九四履文明之始，其體剛，剛則果於行事，明則辨於邪正，雖非中正，猶有剛明，故所行無不得其直。然四本以不中不正，故當憂民之所不服，慮惡之所不懲，艱難其心，退有所懼而守之以正，則可以責於人而人服之，故獲其吉也。象曰利艱貞吉未光也者，蓋由艱難守正而後得吉，是道未光大也。

"Gold" is taken for its hardness, and "arrow" is taken for its straightness. Nine in the Fourth is situated at the beginning of the Li hexagram, which represents civilization. Its nature is yang and strong: strength allows decisive action, and clarity allows discernment of right and wrong. Although it is not in the center and not in the correct position, it possesses both strength and clarity, so its actions do not lose straightness. However, since Nine in the Fourth is ultimately in an improper position, it should be concerned about the people's dissatisfaction and worried that the wicked have not been punished. It should focus on difficulties, constantly reflect and remain cautious, adhere to the right path, and thus demand from others, who will then be convinced, leading to good fortune. The Small Image Commentary says, "It is advantageous to be diligent in hardship and to maintain uprightness, which brings good fortune; but it is not yet bright," meaning that good fortune is achieved through diligence and uprightness in hardship, indicating that his path is still not fully enlightened.

六五：噬乾肉，得黃金，貞厲，無咎。象曰：貞厲無咎，得當也。

The Line Statement of the fifth line says: To gnaw on dried meat, obtaining gold, to hold firm to the correct path and remain constantly cautious, there will be no error. The Small Image Commentary says: To hold to the correct path and be cautious without error, is because the matter is properly handled.

義曰：噬乾肉者，易於乾胏而難於噬膚也。六五以文柔處其至尊，所行所為皆合於道，無過無不及，以此主刑賞之柄，握生殺之權，宜矣。得黃金者，黃，中之色也；金者，剛之物也。夫天下之獄，必有中正剛明之徳可也。六五雖少失於正，然以有離明之質，行得中道，而能用刑者也。

Hu Yuan explained: It is easier to bite dry meat than to gnaw meat with bones, yet more difficult than biting tender flesh. The line six in the fifth position, with its civil and gentle nature, sits in the supreme position, and all its actions conform to the right path, neither excessive nor deficient. It is appropriate for such a person to hold the power of punishment and reward and to wield the authority of life and death. The phrase "getting gold" refers to yellow, the central color among the five colors, and gold, a hard substance. Together, they symbolize both centrality and firmness. To judge the cases of the world, one should possess the virtue of being just and resolute. Although line six in the fifth is slightly lacking in uprightness, it can act in the middle way by virtue of the luminous quality of the li hexagram. Therefore, it is suitable for someone to wield the power of punishment.

貞厲無咎者，言六五處至尊之位，有文明之徳，然用刑雖少失於正而人有不服，今若堅守其正而常若危厲，則無咎矣。象曰貞厲無咎得當也者，言六五能守其正，常若危厲，則所行所為無不當也。

The phrase "Zhen Li Wu Jiu" refers to the situation where the line six in the fifth position holds the highest position, possessing the virtue of civilization. However, when applying punishment, it slightly deviates from the correct path, leading to some people's dissatisfaction. If now it can remain steadfast on the correct path and always remain vigilant as if danger were imminent, there will be no mistakes. The "Small Image Commentary" says "Zhen Li Wu Jiu, De Dang Ye," meaning that if line six in the fifth position can maintain the correct path and always remain cautious, then all its actions will be appropriate.

上九：何校滅耳，凶。象曰：何校滅耳，聰不明也。

The line statement for the topmost line says: carrying a heavy iron collar on the neck, so that even the ears are covered, resulting in danger. The small image commentary says: wearing the iron collar that covers the ears is because although he has ears, his mind does not understand the principles.

義曰：上九居卦之極，罪之大者也；何校滅耳，刑之者也。夫君子之人，有善必勸，勸之不已，則小善至於大善，以至愚者必賢，賢者必聖也；小人則有惡不悛，以至積小惡至於大惡，由小罪至於大罪也。今上九過惡之小人，罪之至者也。

Hu Yuan explained: The Upper Ninth is at the top of the entire hexagram, representing the person with the greatest wrongdoing. "What is punished is the neck and ears," which is the punishment imposed upon him. A gentleman of virtue, having a bit of goodness, will strive to do more, and through continuous effort, small goodness becomes great goodness, thus the dull-witted can become wise, and the wise can approach sainthood. However, a petty person, once committing a wrongdoing, will not repent, leading to the accumulation of small evils into great evils and small crimes into great crimes. Now, the Upper Ninth is precisely such a petty person with accumulated sins, having reached the extreme of wrongdoing.

夫小人之為惡，雖日有聖人之教化聞於耳而不知遷善，雖有聖人之刑罪將及於身而不知改過，以至積罪至大，長惡不悛，君子雖欲愛之，不可得也。故此所以被刑之校加於首而滅沒其耳，凶禍所以及之也。

A petty person does evil, even if the teachings of sages constantly enter his ears, he does not know to change his ways and become virtuous; even when the punishments of sages are clearly about to fall upon him, he does not know to repent and reform. Thus his wrongdoing accumulates more and more, and he continues to do evil without turning back. A gentleman, although wishing to care for him, has no way to do so. In the end, he is bound with wooden shackles around his neck, even covering his ears, and thus the dangerous calamity falls upon him.

故《繫辭》云：善不積，不足以成名；惡不積，不足以滅身。小人以小善為無益而弗為也，以小惡為無傷而弗去也，故惡積而不可揜，罪大而不可解。夫人之耳聽必聰也，人之目視必明也，小人之耳非聵也，目非瞽也，日聞聖賢之教化而不能飭身歸善，以至陷於刑戮，蓋積惡之久而不知罪之，是聰不能自明也。

Therefore, the Great Treatise says: Good deeds, if not accumulated, are insufficient to establish a good reputation; evil deeds, if not accumulated, are insufficient to bring about self-destruction. Small people always think that small good deeds bring no benefit and thus refuse to do them, and think that small evils cause no harm and thus refuse to eliminate them. Thus, evil accumulates until it cannot be concealed, and guilt becomes so great that it cannot be escaped. A person's ears should naturally be able to hear clearly, and his eyes should naturally be able to see distinctly. However, the ears of a small person are not deaf, and his eyes are not blind. He hears daily the teachings of the sages, yet is unable to regulate himself towards the virtuous path, and finally falls into punishment. This is because he has committed evil for too long and is unaware of his own guilt. This is the case of having hearing but not being able to understand in the heart. The Small Image Commentary refers to this as 'the ear is not dull but the mind is not clear.'

賁：亨，小利有攸徃。

The Hexagram Statement of the Qian (Brightness) hexagram says: Appropriate adornment can lead to success; however, in matters of going forward and taking action, the benefit is not great.

義曰：按《序卦》曰：物不可以苟合而已，故受之以賁。賁者，飾也，言物之既相合，必有文章賁飾之也。賁亨者，夫噬嗑之時，則是聖人削鋤強梗，強梗既鋤，則可以制作禮樂，申明仁義，施為教化，設為文章以文飾之，則治道大通於天下矣。小利有攸往者，夫治天下必有賢明之才，處中正之位，乃能興治立事。今賁之上九，以陽居一卦之上，在無位之地，是不能大有所為，故小利有攸往而已。

Hu Yuan explains: The "Xu Gua Zhuan" says that things cannot be merely haphazardly combined together, so after the "Shi He" hexagram comes the "Ben" hexagram. "Ben" means ornamentation. It means that after things have been gathered together, they must necessarily be adorned with culture and refinement. The statement "Ben is prosperous" is because during the time of "Shi He," the sage was removing the strong and obstructive; once these obstacles were removed, it was possible to create rites and music, clarify benevolence and righteousness, and promote education and culture, thus establishing ceremonial refinement to adorn things, and thus the way of governing the state became widely accessible. The statement "small benefit in going forward" is because governing the world requires virtuous and wise people to occupy the central and upright positions, so that the way of governance may be established and achievements may be made. Now, the upper ninth line of the "Ben" hexagram, with a yang line in the highest position of the hexagram, is in a position without an official post, thus unable to achieve great things, so it can only have small success in going forward.

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。

The Commentary on the Judgment says: The hexagram Qian is smooth because the yao of flexibility comes down to adorn the yao of strength, thus achieving smoothness; and also because the yao of strength ascends to adorn the yao of flexibility, so there is not much benefit in going forward. This is the literary beauty of heaven. Literary beauty that is bright and yet each in its proper place is the literary beauty of mankind. Observing the literary beauty of heaven, one can understand the changes of the four seasons; observing the literary beauty of mankind, one can educate the world and achieve a well-governed state.

義曰：賁卦自泰而得，坤之上六來居乾之九二，此以柔道文飾剛健之德也。夫治國之道，不可專於剛，剛則暴；不可專於柔，柔則懦。剛柔相濟，然後治道可成。何則？兵革所以禦侮而不可久玩，刑罰所以止奸而不可獨用，必有仁義禮樂、文章教化以文飾之，則天下大通矣，故曰柔來而文剛，故亨。

Hu Yuan explains: The hexagram of Zhen is derived from the hexagram of Tai. The line six at the top of the earth hexagram moves down to occupy the position of nine two in the heaven hexagram. This represents using the principle of flexibility and gentleness to adorn the virtue of firmness and strength. In governing a country, one cannot rely solely on force, for excessive force leads to cruelty; nor can one rely solely on gentleness, for excessive gentleness leads to weakness. The combination of firmness and flexibility is essential for achieving good governance. Why? Weapons and military equipment are used to defend against external threats, but they should not be used indefinitely; punishment is used to stop wrongdoing, but it cannot be the sole means of governing the country. There must also be benevolence, righteousness, propriety, music, and the rites and teachings to adorn and refine these elements. Only then can the world be well-ordered, hence the Commentary on the Judgment says, "When the flexible comes to adorn the firm, thus it is smooth and successful."

分剛上而文柔，故小利有攸往者，此言以泰卦乾之二分居坤之上，是分剛陽之道而文飾於柔徳也。夫聖賢有剛健文明之德，則必履至尊之位，總大任，持大權，乃可大有為於天下。今以剛居無位之地，是但小有所往而已。

"The division of a strong yang line to adorn a gentle yin line, thus benefiting slightly with movement" refers to the second line, Nine in the Second, of the Qian trigram in the Tai hexagram moving up to the top of the Kun trigram. This represents the separation of the yang principle to embellish the yin virtue. If a sage possesses both the strong and vigorous virtue of yang and the refined and civilized virtue of yin, he should ascend to the supreme position, take overall responsibility, and hold great power, thereby achieving great accomplishments throughout the world. However, this yang line now stops at the top line, Nine at the Top. Among the six lines, the fifth line is the position of the ruler. The top line is already beyond the ruler's position, a place without official rank. Therefore, it can only benefit slightly with movement.

天文也者，此以下廣釋文飾之義也。按經但云天文也，上下相應不成義理，當上有剛柔交錯四字，蓋遺脫故也。言剛柔交相錯雜以成天文，是天之文也。若寒暑相推而成四時，日月相代而成晝夜，陰陽相蕩而成風雨雷霆，此皆剛柔交錯，天之文也。

Following "astronomy" (tianwen), the passage further explains and elaborates on the principles of ornamentation. According to the present text, only the three characters "astronomy" are written, and the text does not correspond properly above and below, making the meaning illogical. It should have had the four characters "hard and soft intermingling" (gangrou jiaocuo) before it, likely lost during transmission. This refers to the intermingling of hardness and softness, which gives rise to the patterns of heaven. For example, the alternation of cold and heat forms the four seasons, the alternation of day and night comes from the movement of the sun and moon, and the interaction of yin and yang produces wind, rain, thunder, and lightning. All these are results of the intermingling of hardness and softness, which is precisely the ornamentation of heaven.

文明以止，人文也者，此以二體而言，離下為文明，艮上為止，既有文章之光明，又能止靜，是人之文也。若夫君聖臣賢，上行下化，仁義禮樂著於天下，是國之文也。父義母慈，兄友弟恭，男正位乎外，女正位乎內，閨門之內和諧肅穆，是家之文也。聖人舉此文明之道，發於天下國家，以文成其治，使刑罰措而不用，兵革寢而不作也。

"The civilizing aspect of stopping, this refers to the virtue of the upper and lower trigrams: the lower trigram is Li (Fire), representing civilization, and the upper trigram is Gen (Mountain), representing stopping; it has the brilliance of established rites and culture, and can stop at proper limits, remaining calm and not impetuous. This is the cultural refinement of human beings. For example, if the sovereign is wise and virtuous, and the ministers are capable and upright, then what is done above is followed below, and benevolence, righteousness, propriety, and music are displayed throughout the world, which is the cultural refinement of a state. If the father behaves appropriately, the mother is kind, the elder brother is friendly, the younger brother is respectful, the man maintains his proper position outside the home, and the woman maintains her proper position within, then the family is harmonious and orderly, which is the cultural refinement of a family. The sage promotes this way of civilized virtue throughout the world and the state, using cultural governance to achieve his rule, so that punishment is not needed and weapons are not used."

觀乎天文以察時變，觀乎人文以化成天下者，天文即前所謂也。聖人上觀乎天文以察時之變，若東作西成、南訛朔易、雨暘風燠、災祥之類也。聖人觀乎人文，使君明臣忠，父慈子孝，兄弟有禮，長幼有序，各得其正，故制作禮樂，施為政教，以化成天下而成天下之治也。

By observing the celestial phenomena, one can understand the changes of the seasons. The term "astronomical phenomena" refers to the interplay of yin and yang as previously mentioned. The sage observes the patterns of heaven to discern the changes of the seasons, such as the agricultural activities mentioned in the Book of Documents, Yao's Classic, like eastern plowing, western harvest, southern errors, and northern changes, which are determined by the four seasons, as well as weather conditions like clear skies, rain, wind, warmth, and omens of calamities or auspicious signs. The sage also observes human patterns, enabling the ruler to be wise, ministers to be loyal, fathers to be kind, sons to be filial, siblings to be respectful, and the young and old to be in proper order. Thus, everyone attains the right path, leading to the creation of rites and music, the implementation of government policies, and the use of cultural governance to transform the world, achieving a well-governed state.

象曰：山下有火，賁。君子以明庶政，無敢折獄。

The Image Commentary says: Firelight shines at the foot of a mountain, which is the symbolic image of the卦贲. The gentleman takes inspiration from this, handling all government affairs clearly and distinctly, yet does not rashly decide cases of litigation.

義曰：夫山有草木之茂，而火明其下，光明照於上，有賁飾之象也。君子觀此之象，以明舉其庶政。庶政者，謂國家禮樂教化之道，申明興舉之，以文飾天下之治，以其繁而不以儉曰庶政。

Hu Yuan explains: The mountain is covered with lush and flourishing grass and trees, while firelight shines below the mountain, casting a bright reflection upon the mountain body. This is precisely the scene of ornamentation and embellishment. The gentleman observes this image of the hexagram, and thus clearly carries out all governmental affairs. The term "shu zheng" refers to the entire set of state rituals, music, and moral education. These should be clearly explained and promoted in order to embellish the governance of the world. Since these affairs are numerous and not simplified, they are called "shu zheng."

無敢折獄者，夫獄訟之情，至幽至隠者也，其間奸詐萬狀，情偽萬端，必有剛明之德，則能別於寃枉，決其是非，而其情可得而見。今賁之象，其明不遠到，故聖人戒之，言但可以明其庶政，而不可果敢而折獄也。何則？蓋獄事至重，決而行之，則死者不復生，刑者不復贖，是必有剛明之徳，乃可決其事，曲直是非之情無所不當矣。

The phrase "no one dares to decide a case" is because the actual circumstances of legal disputes are most profound and hidden, involving countless deceptions and ever-changing truths. One must possess the virtue of firm decisiveness and clear discernment to distinguish injustice from justice and determine right from wrong, seeing the truth clearly. Now, the imagery of the "Bian" hexagram shows that a single flicker of light cannot illuminate far, so the sage issues a warning: it can only be used to manage mundane affairs clearly, but not to decide legal cases based on a momentary boldness. In other words, the clarity of embellishment is sufficient to regulate government affairs, but may not illuminate the hidden and obscure nature of legal cases. Why is this so? Because legal cases involve matters of great importance; once a judgment is made and carried out, the dead cannot be brought back to life, and those subjected to punishment cannot be redeemed. Therefore, only those who possess the virtue of firm decisiveness and clear discernment can decide such matters, ensuring that every case is judged accurately and justly.

初九：賁其趾，舍車而徒。象曰：舍車而徒，義弗乘也。

The line statement for the first line says: Adorning one's toes rather than abandoning the carriage to walk. The small image commentary says: Abandoning the carriage to walk is because according to righteousness, one should not ride that carriage.

義曰：趾，足也。初九處賁之初，有至明之性，體於陽，有至剛之德，是君子之人能以道義賁飾其身，可行則行，可止則止，不為苟且，是能賁飾其行趾也。舍車而徒者，以卦體言之，則初九之正應在於六四，而與六二相比。六二上無正應，欲求於初，而初有剛明之德，確然守正，惟義所在，不顧六二而棄之，但待其時而往從六四之正應也。

Hu Yuan explained: "Zhi" means foot. Initially, the Nine at the Beginning is in the first position of the Qian卦, possessing extremely discerning nature, and its essence is yang, with extremely upright virtue. This is precisely how a gentleman can use righteousness to adorn himself: when it is time to move, he moves; when it is time to stop, he stops, without being fussy or compromising. This is how one adorns one's actions. Saying "abandoning the carriage for walking" refers to the structure of the hexagram. The Nine at the Beginning's proper corresponding line is the Six in the Fourth, while its relationship with the Six in the Second is one of "bility" — being adjacent and mutually close is called "bility." The Six in the Second has no proper corresponding line above it and wishes to turn back to seek the Nine at the Beginning; however, the Nine at the Beginning possesses the virtue of being strong and discerning, indeed adhering to the correct path, and only considers righteousness, thus not paying attention to the Six in the Second and leaving it aside, waiting until the time is ripe to meet with the Six in the Fourth, its proper corresponding line.

猶君子之人能以道義飾於身，故車雖至貴，若義不當乘則舍之；徒雖至賤，若義當行則從而行之，是所行所止皆惟義之所在也。象曰舍車而徒義弗乘也者，六四逺也，徒步勞也，初九不以遠且勞而必往之；六二近也，乘車安也，初九不以安而苟乘之，是皆去就以義也。

This is like a gentleman who cultivates himself with virtue: although a carriage is noble, if it is not appropriate according to virtue, he will abandon it; although walking is humble, if it is appropriate according to virtue, he will walk. Thus, his every movement and stillness depends entirely on where virtue lies. The Small Image Commentary says, "Abandoning the carriage for walking, virtue does not permit riding." Six Four is far away, walking is laborious, yet Nine at the Beginning does not refrain from going just because the distance is far and the journey is tiring; Six Two is near, riding is comfortable, yet Nine at the Beginning does not take the carriage just because it is convenient. All these decisions are based on virtue, and the considerations of honor, disgrace, labor, and ease are not in his mind; he only asks whether it is appropriate or not.

六二：賁其須。象曰：賁其須，與上興也。

The Line Statement for six two says: He adorns his beard. The Small Image Commentary says: Adorning the beard is to rise together with the yang line above.

義曰：須者，待也。夫君子之進，不可以躁，必待其時，有其君，往而可以行己之道，則決然而進無累矣。今六二之爻，上無正應，是未可以往，必退而待其時，候可進而進之，故但以道義賁飾其身，由中而行之，以須待而已。

Hu Yuan explains: "Xu" here is equivalent to "dai," meaning waiting. A gentleman who enters officialdom and seeks advancement must not be impetuous; he must wait for the right opportunity. When he encounters a ruler who can support him, he can then implement his own plans, and at that time he can decisively act without any hindrance. Now, since the sixth line in the second place has no proper correspondence above, it indicates that he is not yet ready to move forward; he can only withdraw and wait for the right time. When the opportunity comes, he will then advance. Therefore, he is currently only cultivating himself through righteousness, acting in accordance with the middle path, and quietly waiting for the right moment.

象曰賁其須與上興也者，夫六二所以賁飾其身而待者，蓋上無正應，未可以往也。已既無應，而切近於九三，九三亦無其應，近而相得，故已能上與九三合志同心以興起也。猶居朝廷之間，親其賢而共成其治；朋友之間，亦能比其賢而能成其事業者也。

The Small Image Commentary says, "Beneath the beard, it is with the superior one that it rises": Six in the Second only decorates itself and waits quietly because there is no proper response above, and it is not yet able to move forward. Since it has no response, yet it is adjacent to Nine in the Third, which also has no responding line above. The two lines are close to each other and mutually harmonious, so Six in the Second can rise together with Nine in the Third in harmony and unity. This is like being in the court and drawing near to the virtuous to jointly achieve governance; it is also like among friends, being able to attach to the virtuous and jointly accomplish endeavors.

九三：賁如濡如，永貞吉。象曰：永貞之吉，終莫之陵也。

The third line statement says: Adornment is bright and radiant, like water which is moistening and nourishing. By maintaining the correct path for a long time, one may attain good fortune. The Small Image Commentary says: Maintaining the correct path for a long time and obtaining good fortune means that in the end, no one can oppress him.

義曰：夫六二以無正應，未可以進，故賁飾其身以須其時；而九三亦上無正應，亦未可進，故與六二同志，交相文飾，交相濡潤，候其時則進於朝，輔其君以贊成天下之治也，故曰賁如濡如。永貞吉者，言九三既與六二交相賁飾濡潤，然非正應，則當永長而守之以正，則得其吉也。象曰永貞之吉終莫之陵也者，言能永守正道，則外人不能間而侵陵之也。

Hu Yuan explains: Six in the Second, because it does not have a proper correspondence, cannot yet advance, so it first cultivates itself to wait for the right opportunity. Nine in the Third is in the same situation, also without a proper correspondence, so it cannot advance either. Thus, it shares the same aspirations with Six in the Second, and they adorn and embellish each other, mutually moistening and brightening, and when the opportunity comes, they both enter court to assist the sovereign, jointly contributing to the governance of the world. Therefore, the line statement says, "Beren, Ruren," where "Ruren" precisely describes the mutual moistening and brightness between the two lines. It says "Yongzheng Ji," which refers to the fact that since Nine in the Third and Six in the Second mutually embellish and moisten each other, they are still not in proper correspondence, so they should maintain the correct path for a long time in order to achieve auspiciousness. The Small Image Commentary says, "Yongzheng Zhi Ji, Zhong Mo Zhi Leng Ye," meaning that if one can maintain the correct path for a long time, outsiders will have no opportunity to undermine or attack him.

六四：賁如皤如，白馬翰如，匪宼婚媾。象曰：六四當位疑也，匪冦婚媾，終無尤也。

The statement of the fourth line says: The adornment is pure and clean, a white horse gallops swiftly; those coming are not robbers, but suitors. The Small Image Commentary says: Although the fourth line is in a proper position, there is still some doubt in the mind; as long as one clearly recognizes that the visitors are not robbers but suitors, there will be no mistake in the end.

義曰：皤者，潔白之貌。六四以陰居陰，履得正位而行得正道，能以五常之道飾其身，修其行，潔白其志，使君子之德成而無有玷缺也，故曰賁如皤如。白馬翰如者，言六四應在於初，初有剛明之德，而已有正一之行，能賁飾其身而又潔白其馬往而從之也。

Hu Yuan explained: "Pó" refers to the appearance of being white and pure. The line six in the fourth occupies a yao in a yin position, which is properly placed, and its actions follow the right path. It can use the five constant virtues of benevolence, righteousness, propriety, wisdom, and faithfulness to adorn itself, cultivate its character, and purify its mind, thus achieving the virtue of the gentleman without any flaw. Therefore, the line statement says "Bén rú pó rú." The phrase "Bái mǎ hàn rú" refers to the proper correspondence between line six in the fourth and line nine at the beginning. Line nine at the beginning possesses the virtue of being strong, vigorous, and discerning, while line six in the fourth maintains a single and pure conduct. It not only decorates itself but also cleanses its horse white, and drives it forward to follow line nine at the beginning.

匪冦婚媾者，婚媾謂合也。六四雖正應於初九，若往而就之必得合，然猶疑懼六三間於其間為己之害，故言若非六三為冦，則與初九合也。象曰六四當位疑也者，六四之往應初九，固無有不得，然猶恐初九為六三之所間，故云疑也。匪冦婚媾終無尤也者，言六四履正位，行正道，又且賁飾其身，潔白其志，雖六三為冦於其間，亦不能為害，故終無尤過也。

The phrase "匪寇婚媾" means "not a robber but a match." "Hun gou" refers to the act of joining together. Although line six in the fourth position (six four) is in proper alignment with line nine at the beginning (nine one), going forward to harmonize should certainly lead to success. However, it still fears that line six in the third position (six three) might interfere in the middle and cause harm. Therefore, it says: as long as six three does not act as a robber to obstruct, six four can join with nine one. The "Small Image Commentary" states "six four is in the proper position, hence there is doubt," explaining that six four is going to harmonize with nine one, which should not fail, but because it worries that nine one might be blocked by six three in between, there is doubt. The "Small Image Commentary" also says "not a robber but a match, ultimately there will be no blame," meaning that six four is in the proper position, following the right path, and can refine itself and purify its mind. Even if six three interferes in the middle as a robber, it cannot harm six four, so ultimately there will be no fault.

六五：賁于丘園，束帛戔戔，吝，終吉。象曰：六五之吉，有喜也。

The line statement of the fifth line says: Using ornamentation in places such as mountains, fields, and gardens, which are fundamental pursuits, with bundles of silk and brocade piled up in abundance; although it appears stingy, it ultimately brings good fortune. The small image commentary says: The good fortune of the fifth line also brings something pleasant.

義曰：丘園謂敦實之地，若務農重本之類也。六五秉柔中之徳，居至尊之位而為賁之主，在初九則賁飾其趾，二又能待時而飾身，至此則是賁飾已至，即不可更務文華，而反賁飾於敦實之地，使天下知其本而務於農桑之事，故國用豐阜，民財充實，而貨帛眾多，戔戔然而至盛也。

Hu Yuan explained: "Quyuan" refers to a place characterized by sincerity and simplicity, such as emphasizing agriculture and taking farming as the foundation. The line six in the fifth upholds the virtue of flexibility and uprightness, occupying the supreme position, and is the main line for the ornamentation of the entire hexagram. The way of ornamentation begins with the line nine at the beginning, which focuses on refining one's conduct; the line six in the second waits for the right moment to refine oneself. By the time we reach the line six in the fifth, the ornamentation is already complete, so it should not continue to pursue excessive embellishment. Instead, efforts should be directed towards the fundamental simplicity and sincerity, making the people understand what constitutes the foundation of the state, and focusing on agriculture and sericulture. Thus, the state will have abundant resources, the people will be wealthy, and there will be a flourishing scene with accumulated silk and cloth.

吝終吉者，吝謂吝嗇也。凡王者治天下，國用既阜，民財既實，則不可更務奢侈，必當吝嗇其財，節儉其用，然後終於富盛而獲吉也。象曰六五之吉有喜也者，六五能施飾於敦實之地，至於財用繁盛，復能儉嗇節用，使上不匱於用度，下不乏於財力，上下之情交相喜悅，所以不惟獲吉而又有喜慶之事也。

The phrase "li4 zhong2 ji1" refers to "a state of being stingy but ultimately auspicious." Here, "li4" means frugality or restraint. When a sovereign governs the state, if the country's resources are already abundant and the people's wealth is sufficient, it is even more important not to turn toward extravagance. One must cherish resources and practice economy, thereby ensuring long-term prosperity and achieving auspiciousness. The "Small Image Commentary" states, "The auspiciousness of line six in the fifth position is due to joy," which explains that line six in the fifth position applies elegant adornment to the fundamental simplicity and sincerity. By achieving abundance in resources while practicing frugality, the ruler ensures that the upper level does not lack supplies and the lower level does not suffer from scarcity. This creates mutual harmony and joy between the ruler and the people. Thus, not only is auspiciousness attained, but there is also something to rejoice about.

上九：白賁，無咎。象曰：白賁無咎，上得志也。

The line statement of the top nine says: Adorning with plain white will not result in error. The small image commentary says: Adorning with plain white without error is because the aspirations of the superior position can be carried out.

義曰：夫此卦自賁趾至此上九，賁道已成，如白之受採，無入而不自得。以人君之尊，是始則勞於求賢而急天下之治，既得其賢，又且逸於任使，以至臻極治之道，自有為而至無為，但守其質素，無施而不可也。

Hu Yuan explains: The primary hexagram begins with the first line, "B贲其趾," and proceeds through all the lines up to the top line, "上九." The way of ornamentation is complete, just like a plain white base that can easily bear colorful painting; wherever it goes, it can proceed with ease and composure. In terms of the sovereign's position, at first he labors diligently to seek out virtuous talents and urgently strives to govern the world well; once the virtuous talents are obtained, employing them becomes effortless, and eventually, reaching the state of supreme governance, one moves from active governance to governance through non-action. All that is needed is to maintain that simple and genuine nature, and anything can be accomplished smoothly.

又君子之人，始能治其心，明其性，飾其身，至此可以為仁，可以為義，為禮為智，處於富貴，富貴得其宜；居於貧賤，貧賤得其道；以至為將為相為公卿，無所施而不可，無有疑懼而動心者。

As for the gentleman, he first learns to regulate his mind, clarify his nature, and cultivate his body. At this stage, he can act with benevolence, righteousness, uphold propriety, and employ wisdom without difficulty. Whether in prosperity or adversity, he maintains balance and follows the proper path. Even when holding high positions such as general, prime minister, or high-ranking officials, he can adapt to any situation without doubt or fear disturbing his mind.

今上九處此之地，其所賁飾之道既備，故用之天下則天下治，用之一國則一國安，施之一家則一家肅，進退出處皆得其宜而無有過咎。象曰白賁無咎上得志也者，上九能以五常之道修其身，道義已成，事業已備，但至此則廣而充之，天下無不得其所，是在上而其志得行也。

Now that the Upper Nine is in this position, his cultivation and refinement have been fully completed, so using him to govern the world brings peace to the world; using him to govern a country brings peace to the country; applying him to a family brings order to the family. Whether advancing or retreating, taking office or retreating into seclusion, everything is appropriate and without fault. The Small Image Commentary says, "White purity without blame, the Upper Nine achieves his will," which refers to the Upper Nine being able to cultivate himself through the five constants, having completed his virtue and perfected his career. At this point, all that remains is to expand and apply it further, and the world will have no one left without their proper place. This is being in a high position while one's aspirations are realized.

剝：不利有攸往。

The Hexagram Statement of 《Bao》 says: When the yin energy is eroding the yang energy, it is not appropriate to go forward.

義曰：按《序卦》云：飾然後亨則盡矣，故受之以剝。剝者，言五陰盛長，一陽居其上，勢微力弱，始由一陰之生，漸至於盛，以削剝群陽，至於盡而萬物衰破之時也。其在人事，則小人盛長而君子消剝之時也。

Hu Yuan explains: The "Xu Gua Zhuan" states that when adornment reaches its extreme, further success becomes impossible, hence the "Bian" hexagram is followed by the "Bo" hexagram. "Bo" refers to the situation where five yin lines are flourishing and growing strong, while only one yang line remains isolated at the top, weak and powerless. Initially, it is merely the beginning of a single yin line, but gradually it grows to its peak, gradually eroding the yang lines layer by layer, which is the time when all things decay and wither. In terms of human affairs, this is the period when small people gain power and grow stronger, while the virtuous are worn down and diminished.

不利有攸往者，夫君子之所務，上思忠於君，下思利於民，其一謀一慮必以天下之利存於心；小人則不然，其意日以殘賊良民、侵削君子為務。今剝之時，君子消剝、小人盛長之際也，君子若復有所往，必見害於小人也。

The statement "It is not advantageous to go forward" is because the gentleman's efforts are directed upwards towards loyalty to the sovereign and downwards towards benefiting the people. Every plan and every consideration he makes is focused on the welfare of the whole world. In contrast, the petty person is not like this; they constantly think of harming the good people and oppressing and excluding the gentlemen. Now, at this time of decline, it is the moment when the gentleman is being undermined and the petty person is growing stronger. If the gentleman still takes action, he will surely fall into the hands of the petty person.

彖曰：剝，剝也，柔變剛也。不利有攸往，小人長也。順而止之，觀象也。君子尚消息盈虛，天行也。

The Commentary on the Judgment says: The hexagram "Pei" means peeling off, which refers to the gradual change of yin softness overcoming yang strength. It says "It is not advantageous to go on a journey," because the small people are growing stronger. To establish regulations in accordance with the situation to stop them is a principle derived from the hexagram. The gentleman values the alternation of retreat, growth, fullness, and reduction, because this is the inherent pattern of the operation of heaven's way.

義曰：剝者，剝落之義。柔，陰也；剛，陽也。夫天地之所以成歲功者，在於陽也，今陰氣盛長，陽氣消剝，則萬物衰落而歲功無成也。人君所以共天位、治天下者，君子也，今小人盛長，以至專權得勢而侵削君子也。

Hu Yuan explained: "Bao" means to peel off or erode. "Rou" refers to a yao of yin, and "gang" refers to a yao of yang. The phrase "rou bian gang" means that yin gradually replaces yang. The heavens and earth are able to achieve a harvest in a year entirely through yang energy; now that yin energy is growing strong and yang energy is being eroded, all things wither and decay, and the harvest of the year is lost. The ruler who shares the heavenly position and governs the state is the gentleman; now that petty men are growing in number and even gaining power, they turn against the gentlemen, displacing and excluding them, the state affairs naturally deteriorate.

不利有攸往，小人長也者，夫聖賢之為心，以仁義為心，故三月無君則皇皇如也，以天下之民失其所而安在己也。小人之意，日在於殘賊，故其氣不相合，道不相同。今君子之所以不可進者，以小人長也。

"The situation is unfavorable for moving forward, as the petty person is growing in power," meaning that the hearts of sages and virtuous men are based on benevolence and righteousness. Therefore, the "Mencius" says that a gentleman becomes anxious and restless if he cannot serve a ruler for three months, because if the people of the world are displaced and suffering, the responsibility falls upon himself. The petty person, however, constantly thinks about harming others. The energies of these two kinds of people cannot harmonize, and their paths are fundamentally different. Now, the reason why a gentleman should not rashly advance is precisely because the power of the petty person is increasing.

順而止之，觀象也者，此以二體而言，艮為止，坤為順。言小人道盛，君子言必見危，動必見害，故當觀其象，量其勢，先時知幾，素位而行，居易俟命，而外順小人，內則止而不行，故可以全身遠害也。《中庸》云：天下有道，其言足以興；天下無道，其黙足以容。言君子儉德避難之道也。

"Following and then stopping, observing the signs," refers to the two trigrams above and below: the trigram Gen (Mountain) has the virtue of stopping, and the trigram Kun (Earth) has the virtue of following. This means that when small people are in power, a gentleman's words can be dangerous, and his actions can lead to harm. Therefore, one should observe the trigrams, assess the situation, foresee signs before events occur, act according to one's current position and role, remain calm and composed, and wait for the right time. On the surface, one should follow the small people, but internally remain still and controlled. In this way, one can preserve oneself and avoid calamity. The Zhongyong says: when the world is at peace, a gentleman's words are sufficient to achieve great deeds; when the world is in disorder, his silence is enough to protect himself. This describes exactly the method by which a gentleman conceals his talents and avoids disaster.

又若小人道盛，君子之人慾屏去之，必當外順其行，以漸而止之，則可以去也。何則？夫小人既盛，而君子若遽欲絶之，則其勢必為小人之所害，故當遜順其所為，觀其勢使之不能窺見其跡，然後止之，則無有不可也。

Furthermore, the power of the petty people is currently strong. If the gentleman wishes to remove them, he must first appear to follow their ways, gradually restraining them step by step, in order to ultimately eliminate them. Why is this so? Since the petty people are already in power, if the gentleman acts too hastily to break away from them, he will inevitably be harmed by them in terms of circumstances. Therefore, he should act subtly and comply with their actions on the surface, while secretly observing the situation, ensuring that their intentions cannot be detected. Only then can he effectively restrain them, and nothing will be impossible.

君子尚消息盈虛天行也者，天之道至神也，有陰陽之舒慘，寒暑之往來，四時之運行，晝夜之明晦，消久則息，盈久則虛。以天道之大，猶不免於此，君子之人道有通塞，時有否泰，理固然也。是以可進則進，可退則退，當消而消，當息而息，出處語黙皆以時而動，是如天之所行也。

"Men of virtue value the cycles of decline and growth, and the fullness and emptiness of things, which are the workings of Heaven." This refers to the profound mystery of the heavenly way: there is the expansion and contraction of yin and yang energies, the coming of cold and the arrival of heat, the cycle of the four seasons, and the alternation of day and night. When decline lasts long, it must turn to growth; when fullness lasts long, it must turn to emptiness. Even the vast heavenly way is subject to such cycles, so the path of a gentleman naturally has periods of smoothness and obstruction, and fortune naturally has times of blockage and ease. This is the natural order. Therefore, when he should advance, he advances; when he should retreat, he retreats; when he should decline, he declines; when he should grow, he grows. Whether he serves in office or retreats, whether he speaks or remains silent, he acts in accordance with the right timing. This is the same principle as the operation of Heaven.

象曰：山附於地，剝。上以厚下安宅。

The Image Commentary says: A high mountain collapsing and adhering to the earth is the symbolic representation of the Hexagram of Decrease. Those in superior positions take this as a model, treating the people below with kindness and securing their dwellings.

義曰：宅，居也。山本至髙，地本至下，今山反附著於地，是剝落之象也。猶君子之道消而天下生靈失所，不得其安。故凡居上者當此之時，必先厚於其下。所謂厚下者，蓋以仁義之道，務農重本，輕徭薄賦，天下之人衣食充足，財用豐實，而又安其所居，使各得其所，如此是可謂治剝之道也。何哉？蓋國以民為本，本既不立，則國何由而治哉？

Hu Yuan explained: "Residence" refers to a dwelling. Mountains are originally very high, and land is originally very low. Now the mountain collapses and adheres to the land, which is a scene of decay. This is like the way of the gentleman retreating, causing the people to be displaced and unable to find peace. Therefore, those in positions of authority must first show kindness to the people at such a time. What is meant by "showing kindness to the people" is to follow the way of benevolence and righteousness, encourage agriculture, value fundamentals, reduce labor service, and impose light taxation, so that the people have enough clothing and food, sufficient wealth and resources, and can live in peace in their own homes, each person finding their proper place. Only in this way can one be considered to have found the method to save a time of decay. Why is this so? The state relies on the people as its foundation. If the foundation is not stable, from where can the state begin to be governed?

初六：剝床以足，蔑貞凶。象曰：剝床以足，以滅下也。

The line statement for the first line says: The bed is being worn away, starting from the foot of the bed; the correct path is being abandoned, there is danger. The small image commentary says: Wearing away from the foot of the bed signifies destroying the foundation at the very bottom.

義曰：床者，人之所藉以安身也。足居床之下，初六最處一卦之下，民之象也。言小人得位乘時，藉勢恣其奸惡，以剝削於天下。然為剝亦有漸，故自微而至於著，自下以至於上，剝之始，先剝於民。夫民者，君所賴為本也，在《書》曰：民惟邦本，本固邦寧。

Hu Yuan explains: A bed is something used by people to rest their bodies. The legs of the bed are at the very bottom of the bed, and the line Six at the Beginning is also at the very bottom of the entire hexagram, symbolizing the common people. This refers to small people gaining power, seizing the right time, relying on authority, and acting wickedly, plundering the whole world. However, the process of decay is gradual, moving from slight to obvious, from the bottom to the top; the initial stage of decay starts with the common people. The common people are the foundation upon which the ruler establishes the state. The Book of Documents, "Five Songs of the Sons," says: the common people are the foundation of the state; only when the foundation is solid can the state be peaceful.

今小人在上，肆其奸惡，奪民之財，困民之力，使之舍安而就危，去存而卽亡，父母不能保而離散，兄弟妻子不相守而逃亡，怨氣交而上下不通，是其本已弱矣。其本既弱，則君子之正道微蔑而不行，是凶之極也。

Nowadays, a petty person has seized power and is acting wickedly, seizing the people's property, exhausting their strength, forcing them to abandon security and move toward peril, leaving their lives and heading toward death: the parents cannot protect their children and are scattered apart, siblings and their families cannot support each other and are fleeing in all directions. Resentment accumulates, and the feelings between superiors and inferiors become blocked. This indicates that the state's foundation has become weak. Once the foundation is weak, the righteous path of the gentleman declines and disappears, unable to be promoted, reaching the extreme of danger.

六二：剝床以辨，蔑貞凶。象曰：剝床以辨，未有與也。

The Line Statement for the Second Line says: The bed frame is being worn away, having reached the junction between the bed frame and the legs; the correct path is being abandoned, there is danger. The Small Image Commentary says: The wearing away has reached the junction, because no one is willing to support or assist anymore.

義曰：按初六居一卦之下，是民之象，故曰剝床以足；六四處上卦之下，切近於君，故曰剝床以膚。六二居膚足之間，是上下分辨之際，以人事言之，則是居君民之間，臣之位也。始旣剝於民，至此則剝於臣也。夫臣者，國家之倚毘，君所賴以安者也，在《詩》曰：濟濟多士，文王以寧。今小人得勢，侵迫於其君子，使君子言不得通，道不得行，國家斯無倚毘而君不得其所安，故至正之道消蔑而其凶愈大也。

Hu Yuan explained: The initial line, which is at the very bottom of the entire hexagram, symbolizes the common people, hence it is said "peeling the bed from the feet." The fourth line, which is at the very bottom of the upper trigram, is close to the position of the ruler, hence it is said "peeling the bed from the skin." The second line is between "skin" and "feet," which is the dividing line between upper and lower. In terms of human affairs, this is the position of a minister between the ruler and the people. The erosion begins with the common people, and by the time it reaches this line, it has reached the ministers. Ministers are the support of the state and the people upon whom the ruler depends to stabilize the world. The Book of Poetry, the Great Odes, the chapter on Wen Wang says: many virtuous men gather together, thus Wen Wang was able to be at peace. Now, petty men are in power, bullying and forcing the virtuous, making the virtuous unable to speak out their words and unable to implement their policies. The state thus loses its support, and the ruler cannot be secure. Therefore, the great principle of the middle and upright is worn away and discarded, and the danger becomes greater.

象曰剝床以辨未有與也者，夫君子之人在位而行道，則天下之民物得其生而受其賜，故《詩》曰：愷悌君子，民之父母。是民必得君子而後生也。今小人始既剝於民，民被剝而已困，故不能為助於君子，至此君子又為小人之所剝也。夫臣民既皆被其剝而受其害，則此小人者，天下之所共惡，眾人之所不與，故象曰未有與也。

The Small Image Commentary says, "Peeling the bed from beneath the head, there is no one to support it." A gentleman in position carries out his way, and the people and all things under heaven can each live out their nature and receive blessings. Therefore, the Book of Poetry, Great Yǎ, "Jiàng Zhú" says: The harmonious and easy gentleman is like the parents of the people. Clearly, the people can only live well with a gentleman above them. Now, the petty person first deprives the people, and the people, having been stripped of their resources, become unable to support the gentleman. At this point, the gentleman himself becomes the target of the petty person's exploitation. Since both ministers and the people have suffered deprivation and harm, these petty persons are universally detested and no one is willing to associate with them. Therefore, the Small Image Commentary says, "There is no one to support it."

六三：剝之，無咎。象曰：剝之無咎，失上下也。

The third line statement says: Being in a time of decline yet able to maintain self-restraint, there will be no error. The Small Image Commentary says: Being in a time of decline yet without error, is because he does not follow the flow of the upper and lower yin forces.

義曰：剝之卦，五陰盛長，小人眾多，同心協力，以殘賊良民、侵剝君子為意；上九有剛明之才，獨居一卦之外而無有助之者。今六三居下卦之上，為上九之正應，而能出乎其類，獨異於群眾，不為侵剝而有好賢樂善之心，應於上九之君子，是於小人之中獨不為小人之行，故雖在剝之時而得無咎也。象曰剝之無咎失上下也者，言上下群陰皆以侵剝為志，而獨六三能上應於君子，舍去小人之行，而不與上下群陰同志。

Hu Yuan explains: The "Bo" hexagram has five yin lines that are strong and growing, symbolizing many small people working together, determined to harm the virtuous and seize from the gentleman. Although the upper ninth line has the quality of being strong, clear, and discerning, it is alone at the top of the hexagram, with no one to support it. Now the sixth line in the third position is at the top of the lower trigram, exactly corresponding to the upper ninth line. It can rise above its kind, differ from the other yin lines, and not take part in the harming and seizing. Instead, it has the heart of respecting the virtuous and delighting in goodness, responding to the gentleman at the top. Thus, even though it is in a time of decline, it does not commit any fault. The "Small Image Commentary" says, "Bo without blame, losing the upper and lower," meaning that all the many yin lines are focused on seizing and harming, while only the sixth line in the third position responds to the gentleman, abandoning the ways of the small people and not sharing the same intention as the upper and lower yin lines.

六四：剝床以膚，凶。象曰：剝床以膚，切近災也。

The statement of the fourth line says: The decay has reached the bed surface, approaching the human flesh, which is dangerous. The Small Image Commentary says: When decay reaches the flesh, it indicates that calamity is imminent.

義曰：膚謂及其身也。小人之為剝，自小以至大，由外而及內，始則剝天下之民，使皆墜於塗炭而不得其安；次又剝天下之賢，使皆困躓而不得進；臣民既已剝盡，遂及君子之身，此凶之極也。象曰剝床以膚切近災也者，剝道愈而災害愈切，蓋天下之臣民既已盡剝，至此以及其身，是災之切也。故凡居上位者，必在知人，賢者進之，不肖者黜之，使君子在上而小人削跡，自然侵剝之道無自入而不能行也，故聖人戒之。

Hu Yuan explains: "Fu" means that the erosion has already reached the self. The erosion of the petty person starts small and grows large, beginning from the outside and moving inward: at first, they deprive the people throughout the world, causing them all to fall into great suffering and unrest; then they deprive the virtuous talents throughout the world, causing them all to be inpredicament and unable to be promoted; after both ministers and common people have been stripped away, it comes to the person himself, which is the most dangerous situation. The "Small Image Commentary" says, "Peeling the bed to the skin, the disaster is imminent," which refers to the erosion becoming more intense, and the disaster drawing closer. When the people throughout the world have already been stripped away, by the time the erosion reaches oneself, the disaster is naturally at one's doorstep. Therefore, for those in positions of authority, the key lies in recognizing people: the virtuous should be promoted, the unworthy should be dismissed, so that the virtuous are above and the petty persons are subdued. In this way, the path of encroachment and erosion cannot enter, and thus cannot take effect. Therefore, the sage specially issues this warning here.

六五：貫魚，以宮人寵，無不利。象曰：以宮人寵，終無尤也。

The Line Statement of the fifth line says: Just as one uses a rope to string together a row of fish, so one leads the group of yin lines; by treating the attendants in a certain way and bestowing favor upon them, there will be no misfortune. The Small Image Commentary says: By treating the attendants in this manner and bestowing favor, there will ultimately be no error.

義曰：貫魚謂駢頭相次，眾多之貌，以人事言之，則是小人之眾若貫魚然也。夫小人之行奸惡兇暴，居一郡則一郡被其害，處一邑則一邑罹其殃，況當天下之權，握天下之勢哉？然王者不能無嬖倖之人，但不可恣已之情，私天之祿以加厚之，使其縱慾肆情以殘天下，故當御之以道，使不能釁其毒也。今六五當至尊之位，雖小人眾多如貫魚然，但厚之田宅，加之金帛，而不使竊天下之權，如寵宮人而寵之，則無所不利也。象曰以宮人寵終無尤也者，言寵小人以宮人之寵，使不能有其權，則於己身終無過尤也。

Hu Yuan explains: "Guan Yu" refers to fish heads connected together in a row, describing a large number. In terms of human affairs, it means a gathering of petty people, like a string of fish connected together. Petty people act deceitfully and violently; if they occupy a commandery, the entire commandery suffers; if they take over a county, the whole county is ruined; how much more so if they seize control of the entire realm and hold power over the whole country? However, the monarch's court is bound to have those close and favored individuals. But one must not indulge personal affection and use the heavenly bestowed titles and rewards to privately bestow upon them, allowing them to indulge in desires and harm the world. Therefore, one should govern them with righteousness, preventing them from spreading harm. Now, the sixth line holds the supreme position. Even though petty people are numerous as a string of fish, they are only given land and houses, rewarded with gold and silk, and never allowed to seize the power of the realm. They are treated like palace attendants, favored in the same way. Thus, there will be no harm. The "Small Image Commentary" says, "Using palace attendants for favor, ultimately there is no blame," meaning that by treating petty people with the same restraint as one would with palace attendants, giving them favors but not power, there will be no fault on the part of the ruler.

上九：碩果不食，君子得輿，小人剝廬。象曰：君子得輿，民所載也；小人剝廬，終不可用也。

The line statement for the top line says: A large fruit remains on the branch without being eaten; the gentleman receives a carriage to carry him, while the petty person has even his dwelling destroyed. The small image commentary says: The gentleman receives the carriage because the people willingly support him; the petty person destroys his dwelling, indicating that such a person is ultimately not fit for use.

義曰：此一卦以陰剝陽，而陽氣幾至剝盡，而上九獨居其上，不為群陰之所剝。旣不為陰之見剝，至於建子之月，復於地中而再生萬物，如碩大之果最居其上而不見食於人，則必有再生之象也。以人事言之，猶君子守正執節，明哲以保其身，不為小人之所害，至此將復其位而得行其道也。

Hu Yuan explains: This hexagram represents yin eroding yang, with yang energy almost completely stripped away, leaving only the top line, which remains isolated at the top and is not stripped by the group of yin. Since it is not entirely stripped away, by the time of the month of Ji Zi, which is the eleventh lunar month, this yang returns to the earth and renews all things. Just as a large fruit hangs high on the branch without being eaten, it must contain the vitality of renewal. In terms of human affairs, this is like a gentleman adhering to the right path, maintaining his integrity, using his wisdom to preserve himself, and not being harmed by small people. At this time, he will regain his position and be able to carry out his plans.

君子得輿、小人剝廬者，輿所以乘載於物，廬所以安庇其身也。此上九剝極之時，若以君子居之，則削去小人之害，施仁義於天下，使天下之民出於塗炭，由之而得其乘載也；如復以小人居之，則為害愈，故不唯剝於一身，以至廬舍亦皆見剝，而天下之民無所庇身而不能保存也。

The phrase "The superior person gains a carriage, the petty person suffers the destruction of a dwelling" means that a carriage is used to carry people and goods, while a dwelling provides shelter and protection for the body. When the topmost line (上九) reaches the extreme of decline, if a superior person occupies this position, he will eliminate the harm caused by the petty person, spread benevolence and righteousness throughout the world, and rescue the people from suffering, thus carrying the world on his shoulders like a carriage. However, if a petty person occupies this position, the harm will be even greater. Not only will he himself be stripped away, but even the dwelling will be destroyed, leaving the people with nowhere to live and their lives in danger.

復：亨，出入無疾，朋來無咎，反復其道，七日來復，利有攸往。

The Hexagram Statement of the Hexagram of Returning says: One yang returns, it is smooth; the yang energy enters and exits without obstruction, like kindred coming to assist, there is no error; following its inherent path, it goes and returns, after seven lines, it returns, it is appropriate to go forth.

義曰：按《序卦》云：物不可以終盡，剝窮上反下，故受之以復。言陰陽二氣有消長升降，陽氣既剝盡，則必來復也。然所謂復者，是四月純陽用事，其卦為乾；至於五月則一陰剝一陽，故其卦為姤；六月則二陰剝二陽，故其卦為遯；以至於七月為否，八月為觀，九月為剝，十月為坤，是陰氣之極盛也。

Hu Yuan explained: The "Xu Guan Zhuan" says that things will not continue to decline endlessly; when the decline reaches its extreme at the top, it will return to the bottom. Therefore, the "Bo" hexagram is followed by the "Fu" hexagram. This refers to the alternation of yin and yang energies, their waxing and waning, rising and falling. Once the yang energy is completely stripped away, it must surely return. The term "Fu" refers to the twelve lunar months' hexagrams of the year: in the fourth month, when pure yang is in command, the hexagram is "Qian"; by the fifth month, one yin has stripped away one yang, and the hexagram is "Gou"; in the sixth month, two yins have stripped away two yangs, and the hexagram is "Dun"; then in the seventh month it is "Pi", the eighth month "Guan", the ninth month "Bo", and the tenth month "Kun", at which time yin energy is at its peak.

至十一月則一陽之氣濳復於黃鍾之宮，以再生萬物，而萬物得其亨通也。亦猶君子時有否泰，道有消長，始為小人之所剝，及其乘時得位，發其事業於天下，其道大通，故曰復亨。出入無疾者，言陽氣有生物之心，入於地中，出於地上，物無違之疾之者。猶君子有五常之質，剛明之徳，量時復位，天下之人無有違之而疾害者。

By November, the yang energy begins to retreat and return to the palace of Huangzhong, renewing the generation of all things, thus enabling all things to flourish. This is analogous to the fortune of a gentleman, which may be obstructed or unobstructed, and roads may diminish or expand. Initially, he may be oppressed and eroded by petty men, but when he seizes the opportunity to attain a position, he can carry out his endeavors throughout the world, and his path becomes greatly open. Therefore, the hexagram statement says, "Recovery leads to smoothness." The phrase "entering and exiting without illness" refers to the yang energy, with its intention to generate all things, retreating into the earth and then emerging again, with all things not opposing or hating it. This is like a gentleman possessing the qualities of the five constants and the virtue of being strong, upright, and discerning. He assesses the situation and returns to his proper position, and no one in the world opposes or harms him.

朋來無咎者，朋，類也。言一陽雖復於地中，有生物之心，然其氣微弱，未能獨成其功，必得群陽並進，乃可以共濟其事也。亦猶君子求進其身，欲行其道，而或勢孤援寡，必不能獨成其事，是必得其氣類才德相合者推引而進，則可以致君澤民而成治於天下，乃可獲吉而得其無咎。

The phrase "peng lai wu jiu" means that when like-minded people come together, there will be no misfortune. Although one yang line has returned to the earth's center and holds the heart to nurture all things, its strength is still weak and cannot accomplish great deeds alone. It must wait for other yang lines to join together so they can work in unison to achieve success. This is similar to a gentleman who wishes to be employed and implement his principles. If he is isolated and lacks support, he will certainly not be able to achieve his goals alone. He must have people of similar character and compatible virtue who support and promote him, so that he can assist the sovereign above and benefit the people below, establishing a well-ordered state. Only in this way can he attain good fortune without error.

反復其道者，言陽氣自上而反覆於地以生萬物，皆得其道，猶君子之人復於其位，進退皆合其道。七日來復者，言陽氣消剝至於此，凡歴七爻，以一爻為一日，故謂之七日。然不謂月而言日者，蓋日為陽，聖人慾見其陽道來復之速，故以七日言之，其實卽七月之間後復也。利有攸往者，言一陽之生，君子浸長，小人浸衰，則君子當此之時，居其位，行其道，所往無不利也。

It says "reversing its course," which refers to the yang energy returning from above to below, used to nurture all things. Everything follows its inherent path; just as a gentleman returns to his proper position, his movements forward and backward conform to the Way. It says "seven days to return," which refers to the yang energy being stripped away until it reaches here, having gone through seven lines. Taking one line as one day, it is called "seven days." Why is the moon not mentioned but the day? Because "day" belongs to yang. The sage wants to show how quickly the yang path returns, so he uses "seven days" to refer to it, but actually it means after seven months the yang returns. It says "favorable for going forward," which refers to the initial emergence of yang. At this time, the power of the gentleman grows day by day, while the power of the petty person declines day by day. When the gentleman is in this situation, he occupies his proper position and promotes his principles. No matter where he goes, there is no difficulty.

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 Commentary on the Judgment says: The hexagram Fu is smooth, because the yang is returning; it moves in accordance with the gentle and yielding path, so there is no obstruction in going out or coming in, and when like elements come together there is no error. Following the established path to and fro, after seven lines it returns, this is the movement of the heavenly way. It is appropriate to go forward, because the yang is increasing. From the hexagram Fu, one may perhaps see the fundamental heart of heaven and earth in nurturing all things.

義曰：下震為動，上坤為順，言復之所以得亨者，由剛陽之氣反復於地，又動而不失其柔順，由是所以萬物以生以成也。言君子動而不妄，行而不暴，能觀其時，可進則進，是以出入之間無有疾害之者，皆由順而動之之故也，故曰剛反動而以順行，是以出入無疾。

Hu Yuan explains: The lower trigram Zhen represents movement, and the upper trigram Kun represents compliance. The hexagram Fu is able to achieve success because the yang energy returns to the earth, and once it moves, it does not lose its compliance, thus enabling all things to grow and flourish. In terms of human affairs, a gentleman acts but does not act recklessly, does things but does not act violently. He can observe the situation and advances only when appropriate. Therefore, in his movements of going out and coming in, advancing and retreating, he suffers no harm. This is all due to moving in accordance with the right way. Therefore, the Commentary on the Judgment says, "Yang returns, moves while following compliance, thus there is no illness in going out and coming in."

朋來無咎，反復其道，七日來復，天行也者，夫天之行有消有長，有升有降，謙者益之，盈者流之，故陽極必剝，隂極則復，皆天道自然之理也，故曰天行也。利有攸往，剛長也者，言剛陽漸長，小人道消，則是君子之道長，故所往而無不利也。

"The coming of friends brings no blame; reversing the path, it returns after seven days, which is the way of heaven." This refers to the fact that the operation of heaven has both decrease and increase, ascent and descent: those who are humble and give way gain benefit, while those who are full and overflowing are emptied out. Therefore, when yang reaches its peak it must be stripped away, and when yin reaches its extreme it must return. This is the natural principle of the way of heaven, hence it is said, "the way of heaven." "It is advantageous to go somewhere, because yang is strong." This means that yang is gradually increasing, and the way of the petty person is gradually retreating, which is the way of the gentleman increasing. Therefore, going anywhere is not disadvantageous.

復其見天地之心乎者，夫天地所以肅殺萬物者，隂也；生成萬物者，陽也。天地以生成為心，故常任陽以生成萬物。今復卦一陽之生，潛於地中，雖未發見，然生物之心於此可得而見也。故董仲舒曰：陽常居大夏，以生育長養為事。以此見天地之心在於生成而已。猶聖賢之心以生成天下為心，雖始復其位，其事業未大被於天下，而行道之初已有生育之心也。

"The return of the yang energy reveals the heart of heaven and earth," meaning that heaven and earth use the yin energy to subdue and destroy things, and the yang energy to generate and nourish them. Heaven and earth take the nurturing of all things as their fundamental heart, so they always allow the yang energy to generate and sustain all things. Now, the hexagram of "Return" shows the initial emergence of yang energy, hidden underground, though not yet visible. Yet the fundamental heart of heaven and earth in nurturing all things is already evident here. Therefore, Dong Zhongshu of the Han dynasty said: "Yang energy usually resides in the flourishing summer season, taking on the task of generating and nurturing." From this we can see that the fundamental heart of heaven and earth is solely to nurture all things. This is like the heart of sages, which is to nurture the world: although they have just returned to their proper position and their cause has not yet widely benefited the world, in the beginning of their practice, the intention to nurture all things is already present.

在太中首曰：昆侖旁薄幽。夫昆侖，天氣也；旁薄，地氣也；幽，晦也。言天地之氣始雖幽晦而不可見，然生物之心可得而推矣，故知聖賢雖在幽晦之間，而其心亦天地之心也。而揚子又為之辭曰：昆侖旁薄幽，何為也？曰：賢人天地，思而包群類也。是則天地聖賢之心可見也。

In the "Zhong" section of Yang Xiong's "Classic of Supreme Mystery," it says: "Kunlun is vast and obscure." Here, "Kunlun" refers to the heavenly qi, "pangbo" refers to the earthly qi, and "you" means darkness and obscurity. The meaning is that although the qi of heaven and earth at the beginning was obscure and hard to see, the intention to nurture all things could still be inferred. Thus, even when sages are in a time of obscurity and not prominent, their hearts are the same as the hearts of heaven and earth. Yang Xiong further explains what "Kunlun pangbo you" means. The answer is: the virtuous person takes heaven and earth as a model, uses his mind to think and includes all things. Thus, both the nature of heaven and earth and the heart of the sage can be seen.

然天地以生成為心，未嘗有憂之之心，但任其自然而已，故老子曰：天地不仁，以萬物為芻狗。是雖有凶荒水旱饑饉，而未嘗憂而治之也。若聖賢有天地生成之心，又有憂萬物之意，是以其功或過於天地，故《繫辭》曰：鼔萬物而不與聖人同憂。但聖人無天地之權耳，使其有天地之權，則凶荒水旱之類無得而致也。故復卦之初，其生成之心可見也。

However, heaven and earth although have the heart to nurture and sustain, do not possess a mind of worry, but merely allow all things to develop naturally. Therefore, the Book of Dao De says: Heaven and earth do not hold partial affection, treating all things as straw dogs used for sacrifice. This means that even if there are years of calamity, drought, or famine, heaven and earth do not worry about saving them. As for sages and virtuous persons, they not only possess the heart of heaven and earth in nurturing all things, but also add a concern for all things. Therefore, their achievements sometimes surpass those of heaven and earth. Hence, the Great Treatise says: Heaven and earth move and stimulate all things, yet they do not possess the anxiety of a sage. The only difference is that sages lack the power of heaven and earth. If they had the power of heaven and earth, calamities such as years of disaster, drought, or famine would not occur. Therefore, at the beginning of the hexagram Fu, the heart of nurturing is already evident.

象曰：雷在地中，復。先王以至日閉關，商旅不行，后不省方。

The Image Commentary says: Thunder is hidden in the earth, which is the symbolic image of the hexagram Fu. Former kings modeled themselves upon this, closing the passes on the winter solstice and preventing merchants from traveling, and the sovereign did not go out to inspect the regions.

義曰：雷者，陽之精也，雷本行於天之上，今復於地下，是復之象也。先王觀此象，於冬至微陽始生之時，閉其門關而禁止其商旅。後者，天子諸侯之通稱；方，事也。天子諸侯於此微陽始生之時，而又不省視其事也。

Hu Yuan explained: Thunder represents the essence of yang energy, which originally moves in the heavens, but now returns to the earth, which is the image of the hexagram Fu. The ancient kings observed this image and at the time of the winter solstice when the faint yang begins to arise, they closed the borders and prohibited commercial travel. "Hou" refers generally to the Son of Heaven and the feudal princes, and "fang" here means affairs. At this time when the faint yang begins to arise, the Son of Heaven and the feudal princes also temporarily ceased to attend to state affairs, so that the yang energy could quietly grow.

初九：不逺復，無祗悔，元吉。象曰：不逺之復，以修身也。

The line statement of Chou Jiou says: Going out only a short distance and then returning to the right path, there will be no great regret, which is most auspicious. The small image commentary says: Going out only a short distance and then turning back, this is precisely the effort for self-cultivation.

義曰：群陽剝盡而純陰用事，獨此一陽反於地下以萌生萬物，是其復之初而來復之速者也。猶賢人君子凡思慮之間一有不善，則能早辨之，使過惡不形於外，而復其性於善道。惟聖人得天性之全，故凡思慮之間未有一不善，故發而皆中於道。賢人而下，則其性偏於五常之道，有厚有薄，情慾之發有邪有正，故於心術之間、思慮之際，不能無所汨。惟大賢君子為能治心明性，知其有不善而速改之，不能形於外，故可以無大悔吝而獲元大之吉也。祗即大也。

Hu Yuan explained: All the yang lines are stripped away, leaving pure yin in command. Only this single yang returns underground, reviving all things. This represents the beginning of a restoration, with a swift return. This is like the virtuous and noble person, who, whenever an unvirtuous thought arises in contemplation, can detect it early, preventing wrongdoing from being expressed outwardly, thus restoring the nature back to the virtuous path. Only the sage is born with a complete nature, so there is never an unvirtuous thought in his contemplation, and whatever he expresses conforms to the right path. Those below the virtuous have a nature that is biased in the five constants, with some being thick and others thin, and when desires arise, some are proper and others improper. Therefore, in the workings of the mind and the flow of thoughts, they are inevitably disturbed and overwhelmed by private desires. Only great virtuous and noble persons can cultivate their hearts and clarify their nature, quickly detecting any unvirtuous thoughts and correcting them immediately, preventing them from being expressed outwardly. Thus they avoid great regret and achieve the greatest auspiciousness. The term "祗" in the line statement refers here to the meaning of "great."

象曰不遠之復以修身也者，言聖人君子于思慮有所不善而能速改之，以至由小賢至於大賢，由大賢至於聖人，自古及今有能行之者，惟顏子一人而已。故先聖《繫辭》釋此爻，獨以顏子配之，曰：顏氏之子，其殆庶幾乎！有不善未嘗不知，知之未嘗復行也。

The Small Image Commentary says, "Returning quickly from a short distance, it is about self-cultivation." This refers to the sage and virtuous person who, upon realizing an unvirtuous thought, can correct it immediately, thus advancing from a minor virtuous person to a great virtuous person, and then to a sage. From ancient times to the present, only Yan Hui has truly achieved this. Therefore, Confucius, in the Great Treatise, explains this line by specifically pairing it with Yan Hui, saying: "The young man of the Yan family must be close to the Way!" He has no unvirtuous thoughts that he does not recognize; once he recognizes them, he will never repeat them. This is precisely the best example of "returning quickly from a short distance."

是君子凡於思慮之間未精審其可否，邪則改之，正則從之，勿謂人所不見、眾所不聞而輒自寛假，以有諸內必彰於外也。蓋有諸中必形於外，發於心必施於四支。在《中庸》曰：君子戒慎乎其所不覩，恐懼乎其所不聞，莫見乎隠，莫顯乎微，故君子慎其獨也。是則人之有過，患不知之，知而改之，則無有不至於善者也。故聖人於此言不遠之復，是君子修身之法也。

Therefore, a gentleman must carefully consider whether his thoughts are right or wrong: if they are wrong, he should change them; if they are right, he should follow them. He should not think that others cannot see or that people cannot hear, and thus act recklessly, because whatever is in the heart will inevitably be revealed. Whatever is stored in the heart will surely manifest outwardly; whatever arises from the heart will certainly be expressed through the movements of the limbs. The Doctrine of the Mean says: A gentleman remains cautious even when no one sees him, and fears even when no one hears him. There is no place more revealing than secrecy, and no detail more evident than the subtle. Therefore, a gentleman is especially careful when alone. Thus, a person's mistakes are feared only if he is unaware of them; once he becomes aware, he can change them, and there is nothing that cannot be attained in goodness. Therefore, the sage in this line says 'returning without being far away,' which is precisely the method for a gentleman to cultivate himself.

六二：休復，吉。象曰：休復之吉，以下仁也。

The Line Statement for the second line says: Returning to the correct path in a beautiful way brings good fortune. The Small Image Commentary says: Returning to the correct path in a beautiful way brings good fortune because he bends down to be close to the benevolent person below.

義曰：六二以陰居陰，得正者也；在下卦之中，得中者也；下近於初，附近於仁賢者也。既中且正，而又附於初九之賢，故得休美而復其善道，以獲其吉也。

Hu Yuan explained: Six in the second occupies a yao in a yin position, thus attaining correctness; it is in the central position of the lower trigram, thus attaining the middle; below it is closely adjacent to Nine at the beginning, equivalent to being close to a virtuous and benevolent person. Since it is both central and correct, and attached to Nine at the beginning, the virtuous person, it can return beautifully to the good path and thus attain auspiciousness.

六三：頻復，厲，無咎。象曰：頻復之厲，義無咎也。

The line statement for the third line says: Worrying and forcing oneself to return to the correct path, although there is danger, there will be no mistake. The small image commentary says: Forcing oneself to return and facing danger, in terms of principle, still does not result in a mistake.

義曰：頻，蹙也。六三處不得其正，行不得其中，又違於仁，則是過惡之人也。以過惡之人居下卦之上，猶愈於上六昏迷不復之人，故此六三必待頻蹙強勉而後能復也。則《中庸》所謂有勉強而行之者，此是也。然猶頻蹙勉強而復，則當常自思省憂懼，以為危厲在前而不敢為於邪惡，以改過遷善，則可以獲其無咎也。

Hu Yuan explained: "Pin" means to frown. The position of Six in the Third is not upright, its actions are not in the middle, and it deviates from benevolence, making it a person with faults and evil deeds. With such a person at the top of the lower trigram, it is still better than the situation of Upper Six, who remains in confusion all the way and never turns back. Therefore, Six in the Third must frown and strive hard in order to return to the right path. This is exactly the kind of person mentioned in the "Zhongyong" as one who "strives hard to act." However, since it is only through frowning and striving that one can turn back, one should constantly examine oneself, remain anxious and cautious, as if danger were present, thus not daring to commit evil deeds again, and reforming oneself to become virtuous. In this way, one can achieve without fault.

六四：中行獨復。象曰：中行獨復，以從道也。

The fourth line statement says: Walking among many yin, alone returning to the correct path. The small image commentary says: Residing in the center and alone turning back, is to follow the correct path.

義曰：四居位得正，雖非其中，然於五陰之間而獨得其中，雖遠於初而與之為正應，傑然而復於善，以從聖賢之道也。象曰中行獨復以從道也者，言初有聖賢之資，而六四為之正應，是能從於聖賢之道也。故揚子曰：希驥之馬，亦驥之乘；希顏之人，亦顏之徒。正此謂也。

Hu Yuan explained: The position of six four is proper, although it is not in the central position of the upper or lower trigrams, among the five yin lines it is exactly in the middle. Although it is far from initial nine, it forms a proper correspondence with initial nine, thus clearly returning to the way of goodness and following the path of sages. The Small Image Commentary says, "Middle way alone returns, following the way," which refers to initial nine having the quality of a sage, and six four being its proper correspondence, so it can follow the path of sages. Yang Xiong said: One who admires a swift horse is also considered a type of carriage for a swift horse; one who admires Yan Hui is also considered a disciple of Yan Hui's school. This is exactly what is meant.

六五：敦復，無悔。象曰：敦復無悔，中以自考也。

The Line Statement of the fifth line says: With sincerity and steadfastness, returning to the correct path, there will be no regret. The Small Image Commentary says: Sincerity and steadfastness in returning without regret is because he maintains the middle and examines himself.

義曰：六五處坤之體，有敦厚之德；居上卦之中，有大中之道。夫有敦厚之德，則思慮不及於邪而動無躁妄；有大中之道，則所行無過與不及。如是，故能治心明性，以復於善道，而悔吝亡矣。象曰敦復無悔中以自考也者，五有敦厚大中之道，以自考察己之思慮，有不善未常不復於善也。

Hu Yuan explains: The line Six in the Fifth is situated in the body of the Kun hexagram, possessing the virtue of being earnest and sincere. It also occupies the central position of the upper trigram, upholding the great middle way. With the virtue of being earnest and sincere, one's thoughts will not turn to wrong paths, and one's actions will not be impetuous or reckless. With the great middle way, one's conduct will not be excessive nor deficient. Thus, one can cultivate one's mind and clarify one's nature, returning to the path of goodness, and thus regret and sorrow vanish. The Small Image Commentary says, "Returning to sincerity without regret, it is the middle that examines oneself," referring to the line Six in the Fifth, who, by means of sincerity and the great middle way, constantly examines one's thoughts. Should there be any unvirtuous thoughts, they are immediately corrected to virtue.

上六：迷復，凶，有災眚。用行師，終有大敗，以其國君凶，至于十年不克征。象曰：迷復之凶，反君道也。

The statement of the sixth line at the top says: Being confused and unaware, unable to turn back, is dangerous and will bring about heaven's calamities and human misfortunes. If used for military campaigns, it will inevitably result in a great defeat, and will also cause the sovereign to suffer danger, leading to a period of ten years during which military expeditions will be impossible. The Small Image Commentary says: The danger of being confused and unable to recover is because it violates the way of a ruler.

義曰：復道貴於速，上六處卦之極而居復之終，是其心昏迷而終不能復者。不能復，則邪惡著見，凶之道也。夫自外而來曰災，自己所招曰眚，言其心昏迷而恣私邪，私邪既積，過惡顯著，則天地所不與，鬼神所共怒，而外來之災、自招之眚所以皆至也。

Hu Yuan explains: The way of returning is valuable for its swiftness. The Sixth at the Top is located at the end of the entire hexagram and also at the final stage of the way of returning, indicating that his mind is confused and bewildered, and he ultimately cannot turn back. Being unable to turn back, evil will become evident, which is the way of inviting misfortune. What comes from outside is called 'disaster,' and what is self-inflicted is called 'misfortune.' This refers to his mind being clouded and indulging in private and wrongful desires. When private and wrongful desires accumulate, wrongdoing becomes evident, and thus the heavens and earth no longer support him, and the spirits are all enraged. Both external calamities and self-inflicted misfortunes will then come upon him.

用行師終有大敗，以其國君凶者，夫以迷復之道而用兵行師以伐於人，必不能克勝，而終至於大凶敗，以血肉生靈，虛竭帑藏，以累其君，凶之極也。至于十年弗克征者，十數之極也，言用事而行師以致大敗，雖十年之間終不能興起征伐之事。象曰迷復之凶反君道也者，夫君所以主宰天下、司牧生民，今用此迷復之道行師以征伐於人，以致有大敗，是反君所行之道者也。然特以行師言者，蓋舉其重者言之，即它可知矣。

"The use of military force will ultimately result in great defeat, for the ruler will suffer misfortune." This means that if one proceeds with military campaigns based on a confused and unchanging approach, it will certainly not lead to victory, and will eventually result in a disastrous defeat. This leads to the loss of the people's lives and blood, the exhaustion of the state's resources, and the ruler himself will be involved in the calamity, reaching the extreme of misfortune. It says "it will take ten years without being able to conquer," where "ten" represents the ultimate number. This means that when a ruler rashly launches an attack and suffers a great defeat, the state's strength is severely damaged. Even after ten years, it will still be unable to launch another campaign. The Small Image Commentary says "the misfortune of being lost in confusion is a reversal of the ruler's way." The ruler's duty is to govern the world and care for the people. Now, by using such a confused and unchanging method to launch military campaigns against others, causing a great defeat, this is a violation of the proper way of ruling. The line statement mentions only "military campaigns," using the most significant matter as an example; other matters can be understood in a similar way.

無妄：元亨利貞。其匪正有眚，不利有攸往。

The hexagram statement of 《Wu Wang》 says: The primary hexagram possesses the four virtues of "Yuan, Heng, Li, Zhen" — Yuan is the origin of all things, Heng is the smooth flow of all things, Li is the suitability for all things, and Zhen is the firm adherence to correctness. If a person does not follow the right path, he will invite "Sheng," which refers to misfortune caused by himself. Such a person, no matter where he wishes to go or what he wishes to do, will not achieve success.

義曰：按《序卦》云「復則不妄矣」，言君子之人既能先復其性，邪惡不萌於心，而善道充積於內以發於外，無有非妄之事矣。然而具天地生成之四德者，蓋以四海至廣，生靈至眾，情偽萬狀，聖人在上必有天地四德之備，然後可使天下之人服而化之，無有非妄之行。故有仁以濟之，使皆遂其性而樂其生，以至有禮以節之，有刑以齊之，有政以正之，餘則乾卦言之備矣。以其具是四德而有天下，則天下信無非妄者也。

Hu Yuan explained that according to the "Xu Gua Zhuan," returning to one's true nature leads to the absence of false thoughts. A gentleman merely needs to first restore his original nature, and evil thoughts will not arise within him. The principles of goodness will accumulate and become full within him, then express themselves as words and deeds. Thus, all his actions will be genuine and not false. So why does this hexagram still require the four virtues of heaven and earth generating all things? Because the world is vast and the people numerous, with human feelings and circumstances constantly changing. A sage in a position of authority must possess these four virtues of heaven and earth in order to gain the people's trust and educate them, so that there will be no more false actions. Therefore, he should use benevolence to provide for them, enabling everyone to live in accordance with their nature and in peace and comfort; then use propriety to restrain them, punishment to regulate them, and government orders to correct them. Other principles have already been thoroughly explained in the "Qian" hexagram. Because the sovereign possesses these four virtues and holds the world, the world truly has no more false things.

「其匪正有眚，不利有攸往」者，言聖人在上，旣有四德以及於天下，則天下莫不一歸於正，而無敢有非妄之行者。然而上下之間或有一不正之人，欲以非妄之行而有所往，則必無所利，故有自招之眚所以致也。

The Hexagram Statement says, "If there is a wrongdoer who brings about misfortune, it is not advantageous to go on a journey." This means that the sage is in a position of authority and has already spread the four virtues throughout the world. Therefore, the whole world is on the right path, and no one dares to act recklessly. However, if there is still someone in the court or among the people who is not upright in his intentions and tries to achieve something through reckless actions, he will certainly not gain anything. The misfortune he encounters is called "sheng." "Sheng" is different from calamities sent by heaven; it is something he brings upon himself, so it is said to be self-inflicted.

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！

The Commentary on the Judgment says: The hexagram Wuwang, has a yang line coming from the outer trigram to the inner trigram, becoming the main line of the inner trigram. The lower trigram Zhen has the nature of movement, and the upper trigram Qian has the nature of strength, so it is said 'movement and strength'. The line nine in the fifth position, being a yang line in the middle of the upper trigram, also corresponds with line six in the second, which is yin, so it is said 'strong and central with correspondence'. Therefore, it can be greatly smooth and conform to the right path, which is exactly the will of heaven. As for the hexagram statement, which says that not keeping to the right path brings disaster and is not favorable for going forward, when all under heaven are not being reckless, yet one still moves forward recklessly, where can one go? If heaven does not support such an action, how can such a thing still be possible?

義曰：剛卽陽也。無妄由否卦而來，是乾之一陽自外而來，居於內卦之初，是為主於內卦也。「動而健，剛中而應，大亨以正，天之命也」者，上乾為健，下震為動；剛中謂九五也，應謂六二也。夫有其君而無臣，則無妄之道不能行；有臣而無君，固不可得而行。今九五有剛明之德而為之君，六二有柔正之德而為之臣，君倡於上，臣和於下，相成以道，然後以元亨利貞之四德以被天下，其威命之行莫不懾服，而天下之人悚然不能為非妄，此天之威命也。

Hu Yuan explained that in the "Commentary on the Judgment," "yang" refers to a yang line. This hexagram is derived from the "Hexagram of Non-Communication": in the "Hexagram of Non-Communication," Heaven is on top and Earth is at the bottom. A yang line from the outer trigram descends to the lowest position of the inner trigram, becoming the line "Initial Nine." Therefore, it is said that yang strength comes from outside and becomes the master of the inner trigram. As for "movement and strength, yang in the center and responding, great prosperity with correctness, this is the mandate of Heaven," it is because each of the eight trigrams has its own "trigram virtue," which is the fundamental nature it represents: the virtue of the upper trigram, Heaven, is strength and vigor, and the virtue of the lower trigram, Zhen, is movement. "Yang in the center" refers to the nine at the fifth position, which is a yang line in the central position of the upper trigram. "Response" is a specific term in the Book of Changes, referring to the three pairs of corresponding lines: the first and fourth, the second and fifth, and the third and sixth, which are one yin and one yang and mutually responsive. Here, it refers to the pairing of the six at the second position with the nine at the fifth. One must know that there can be no effective governance without a wise ruler and capable ministers. If there are ministers but no ruler, there can be no implementation of policies. Now, the nine at the fifth position is strong and discerning, a qualified ruler; the six at the second position is gentle and upright, a qualified minister. The ruler above initiates, the minister below responds, and ruler and minister support each other through the correct path, thus spreading the four virtues of origin, prosperity, benefit, and constancy throughout the world. The ruler's decree reaches everywhere, and no one dares to defy it. All people are alert and cautious, and no longer engage in reckless actions. This is the mandate of Heaven.

「其匪正有眚，不利有攸往」者，言聖人有威德及於天下，雖父子昆弟之間、州閭鄉黨之內，莫敢有一於不正而非妄者。或有不正之人非妄而欲有所往，則無所利而災眚及之也。「無妄之往，何之矣？天命不佑，行矣哉」者，言無妄之世以有妄而行，復何所往哉？之即往也，佑福也。言君之威德被於下，所至無有敢犯之者，若其復有非妄不正之行，則是犯天之威命，而天必不福佑也，其可行之哉？

The Commentary on the Judgment reiterates "Its not being upright brings calamity, and it is not advantageous to go anywhere." This means that the virtue and prestige of the sage extend throughout the world, so that even among father and son, siblings, and neighbors, no one dares to act improperly or engage in deceit. If someone indeed has improper intentions and acts on false grounds, they will gain nothing and instead face calamity. As for "Going without being upright, where can one go? Heaven's mandate does not favor, how can one proceed?" This refers to acting with false intentions in an era where everyone is sincere. If one still acts with false intentions, where can one go? The word "之" here is equivalent to "go," and "佑" means to bestow blessings. This means that the ruler's virtue and authority cover the people, and wherever he goes, no one dares to offend. If there are still improper and deceitful actions, that would be an offense against Heaven's mandate. Heaven certainly will not bestow blessings upon such actions, so how can such things be possible?

象曰：天下雷行，物與無妄。先王以茂對時，育萬物。

The Great Image Commentary says: Thunder moves beneath the sky, shaking all things, and each thing is afraid of being false or deceptive. The former kings observed this image and therefore diligently followed such a trend, wholeheartedly nurturing all things under heaven.

義曰：夫雷之行於天下，萬物無不聳動兢懼而不敢為妄，如君之威德發於上而被於下，天下之人聳然聽從而無敢有妄也。是以先王茂對此無妄之時，則宜如何哉？固當盡仁愛之道以養育萬物，使天下各遂其所，各安其業，以至鰥寡孤獨皆得其所養。如此，則可以使天下之人久於無妄之道也。何則？蓋天既以無妄而在上者，苟不養育之，則未見使天下終久而不為非妄者也。

Hu Yuan explained that when thunder rolls over the world, all things are shaken and become cautious, restraining themselves and not acting recklessly. This is like the authority and virtue of a ruler issuing from above, covering the people below, causing all under heaven to obey with reverence, none daring to act recklessly. Therefore, the former kings, striving to follow such a situation, should naturally fully practice benevolence to nurture all things, allowing the people to each realize their own aspirations and each remain in their proper occupations. Even the elderly without a spouse, the widows, the orphans, and the elderly without children should all be cared for. Only when this is achieved can the people maintain the correct path without recklessness for a long time. Why? Because heaven has already established an authority that cannot be disregarded, and those in authority, if they do not provide care and nurture, have never seen the world remain free from recklessness for long.

初九：無妄，往吉。象曰：無妄之往，得志也。

The line statement for Chou Jiou says: Going forward without harboring false thoughts will result in吉祥. The Small Image Commentary explains: Going forward without false thoughts is auspicious because the mind's aspirations can be realized.

義曰：夫君子有剛明之才，足以致天下於無妄者，必得剛明之君，然後可以行己之道。今初九有剛明之才，而九五為剛明之君，若往而輔之，則施己之威德於天下，而天下之人不敢為非妄，自然成其治，以此而行，必其吉也。「象曰：無妄之往，得志也」者，夫賢人君子有兼濟天下之心，則必遭時遇主，日行其道，致天下於無妄，此君子之志也。今初九能然，是其志得行矣。

Hu Yuan explained that even if a gentleman possesses strong and enlightened abilities sufficient to lead the world to a state of sincerity and truth, he must encounter a strong and discerning sovereign before he can put his ideas into practice. Now, Chou Ji has the quality of strength and clarity, and Wu Wu is precisely a sovereign of strength and clarity. If Chou Ji goes forward to assist him, he can spread his prestige and virtue throughout the world, and the people will no longer engage in false actions, thus achieving a time of peace and order. To act in this way will certainly bring good fortune. The Small Image Commentary says, "Going without falsehood, attains one's aspirations," because virtuous gentlemen who hold the aspiration to benefit all under heaven must meet favorable times and encounter good sovereigns, and constantly promote their ideas, leading the world toward sincerity and truth. This is the true aspiration of a gentleman. Now Chou Ji has indeed achieved this, showing that his aspirations have been realized.

六二：不耕穫，不菑畬，則利有攸往。象曰：不耕穫，未富也。

The line statement for the second line says: Not rushing to till the fields yet enjoying the harvest, not rushing to clear the land yet enjoying the well-cultivated fields, this is favorable for going forward. The small image commentary explains: Not rushing to till the fields yet only taking in the harvest, is because one does not claim the merit and wealth for oneself.

義曰：耕者，田事之始也；獲者，收成之終。田一歲曰菑，三歲曰畬。今六二以柔順之質居中履正，上有剛明之君倡威令於天下，是待君倡而後和，令而後行。如此，謂不擅君之權，不竊君之美，是若農不耕而獲，不菑而畬，皆所以代事之終而成君之美，則所往而無有不利也。

Hu Yuan explained that plowing is the beginning of farming, and harvesting is the end of farming. Cultivating land for the first year is called "zi," and cultivating land for the third year to make it fertile is called "yu." Now, the line six in the second position has a gentle and compliant nature, residing in the middle of the lower trigram, and is a yin line in a yin position, which conforms to "zhongzheng" — occupying the central position and matching the yin and yang with the position. Above it is a strong and discerning ruler issuing commands to the world, so it waits for the ruler to initiate and then follows, waits for the command to be issued and then acts. By doing this, it is called not usurping the ruler's authority and not claiming the ruler's merit, just like a farmer not rushing to plow but only harvesting, not rushing to clear new land but only taking over the cultivated land — all are completing the final tasks for the ruler, fulfilling the ruler's merit, so no matter what one goes to do, there will be no obstacles.

「象曰：不耕穫，未富也」者，人臣之道，貴其成君之事而代君之終也。苟或居事之先，為物之倡，則是竊君之美而自居其富盛也。今二乃能不耕而獲，不菑而畬，是能待君倡而後和，以代君之終，是不居於富盛者也。

The Small Image Commentary says, "Not plowing and reaping, not yet rich," because the proper way of a minister is to complete the king's affairs and properly conclude the king's work. If one acts ahead of the time, always taking the initiative, that is to steal the king's merit and claim the rich rewards for oneself. Now, Six in the Second does not rush to plow but only attends to reaping, does not rush to clear new land but only takes over the well-cultivated fields. This is to wait for the king's initiative and then follow up, completing the king's final tasks, so it does not claim the rich rewards for itself.

六三：無妄之災，或繫之牛，行人之得，邑人之災。象曰：行人得牛，邑人災也。

The third line statement says: This is a calamity that comes without cause — someone tied up a cow there, a passerby took the cow by mistake, but the people of the town were wrongly blamed for the loss of the cow. The Small Image Commentary explains: The passerby gained the cow, while the people of the town suffered the disaster.

義曰：夫居無妄之時，必有剛明之德，履中蹈正，然後可以致天下於無妄也。今六三以不中不正之身處無妄之時，是有妄之人也。以有妄之人慾治於無妄之世，則上下所不容，故災害及之也，故曰「無妄之災」。「或繫之牛，行人之得」者，牛即治田之具也。六三既以不中不正，而又欲擅君之權，竊君之美，不待倡而和，不待令而行，乃如不獲而耕，不畬而菑，故為或人之繫其牛，以至行道之人皆可以奪而得之也。「邑人之災」者，六三以不中不正為非妄之人，雖父子昆弟之間有所不容，故不唯已有其災，至於己之所屬之人亦皆為其所累而受其災也。

Hu Yuan explained that in an era that cannot tolerate falsehood, one must possess strong and enlightened virtue, act in the middle and uphold correctness, in order to lead the world to a state free from falsehood. Now, the sixth line in the third position is neither in the central position nor in the correct position, yet it is in such an era. This is precisely the situation of someone who harbors falsehood. If someone who harbors falsehood attempts to govern affairs in an era free from falsehood, he will not be accepted by those above and below, and calamity will naturally come upon him. Therefore, the line statement says this is an unprovoked calamity. As for the phrase 'a man tied up a cow, and a passerby led it away,' the cow is an instrument for plowing fields. Since the sixth line in the third position is neither central nor correct, and yet it desires to seize the authority of the sovereign and take the credit of the sovereign, acting on its own without waiting for the sovereign's initiative, and acting without waiting for orders, it is like someone who should not reap but is eager to plow, and should not take over but is eager to cultivate. The result is that it is as if the cow is tied up, and passersby can lead it away. As for 'the calamity of the town,' it refers to the fact that this person who is neither central nor correct and harbors falsehood cannot even be tolerated by his own father and brothers. Therefore, the victim is not only himself, but also his entire family and the people of his town, all suffering together.

九四：可貞，無咎。象曰：可貞無咎，固有之也。

The statement of the fourth line says: One can hold to the right path and thus not commit mistakes. The Small Image Commentary explains: One can hold to the right path without making mistakes because this virtue is inherent in him.

義曰：夫居無妄之時，必有至正之德，則可以免咎。今九四以陽居陰，以位言之，未居其正也；然而以剛健而履以柔順之位，是尚謙也。如此，則是可守其正道而得免其咎也。何則？蓋已本有剛明之才，今雖履不正，然以尚謙，故可以從正而免咎。「象曰：固有之也」者，言九四以剛直免咎，蓋於己之德性素有之，故曰「固有之」也。

Hu Yuan explained that in such an era, one must possess extremely upright virtue in order to avoid mistakes. Nine Four is a yang line in a yin position. Considering only the "line position," that is, the position of a line and whether its yin or yang matches its position, it is not in the correct position. However, by possessing a strong and vigorous nature and residing in a flexible and yielding position, it demonstrates a preference for humility and retreat. Thus, it can remain on the correct path and avoid mistakes. Why? Because it originally possesses strong and enlightened ability. Although its line position is not correct, it still can follow the right path without error because it values humility and retreat. The "Small Image Commentary" says "it is inherent," meaning that Nine Four avoids mistakes through its strong and upright nature, and this virtue is originally inherent in it, hence it is said to be naturally possessed.

九五：無妄之疾，勿藥有喜。象曰：無妄之藥，不可試也。

The line statement of the fifth line says: This is a sudden illness that comes without cause; there is no need to take medicine, as it will naturally heal and bring good fortune. The small image commentary explains: For a disease not caused by oneself, one should not lightly try medicine.

義曰：藥所以疏決壅滯、攻治其疾者也。今九五以剛明之德居至尊之位，下有六二柔順之臣為己之輔，共致無妄之治，則君臣之間無不正，朝廷之上無不治，萬民無不安。若其間一有邪佞之幹紀，及邊鄙有小小之冦，皆非己之所招，亦不足興兵撓眾以動中原，但在得其人，則自然可平矣。如有小小之疾，不須用藥以攻治之，但保安其身，則疾自愈矣；若復以毒藥攻之，則是自取傷敗耳。如秦漢之君，竆兵黷武，長征遠伐，以至反被其害也。故無妄之時有其疾，不試其藥，則自獲其安而有喜也。

Hu Yuan explained that medicine is used to unblock obstructions and treat diseases. The Nine in the Fifth, with his strong and discerning virtue, occupies the supreme position, and below him is the Six in the Second, a gentle and obedient minister, assisting him. Thus, the ruler and minister work together to achieve a genuine era of governance, so that the relationship between ruler and minister is upright, the court is well governed, and the people are secure. At this time, even if there are occasional villains who violate the law or small bandits appearing at the borders, these are not caused by the ruler himself, nor is it necessary to launch a large-scale military campaign, involving the people and disturbing the central region. As long as the right people are appointed, everything can be pacified. This is like when a person has a minor illness, there is no need to use strong medicine to treat it; instead, by maintaining one's health, the illness will naturally recover. If instead, one uses toxic medicine to attack the illness, that would be self-inflicted harm. Some rulers of the Qin and Han dynasties, who engaged in excessive warfare and long-distance campaigns, ultimately suffered harm, which is exactly an example of this. Therefore, in such an era encountering such minor problems, not lightly trying remedies, one naturally attains peace and happiness.

上九：無妄，行有眚，無攸利。象曰：無妄之行，窮之災也。

The line statement for the topmost line says: To act recklessly in an era that cannot tolerate falsehood will bring calamity and bring no benefit. The Small Image Commentary explains: Such reckless actions lead to disaster because they have reached the end of the hexagram, and the calamity arises from being at the extreme.

義曰：無妄之世，無一民一物不以正相守而不敢為非妄。今上九居卦之極，在無位之地，失中正之道，於無妄之時為眾之所不容，行則有災，復何所利？

Hu Yuan explained that in a truthful and sincere era, there is no common person or thing that does not abide by its proper role and dares to be dishonest. The Nine at the Top is located at the very top of the hexagram, a position without any official rank, and has also lost the principle of maintaining the center and upholding righteousness. In such an era, this situation would be unacceptable to the people. Any action taken would bring calamity, so what benefit could there be?

大畜：利貞。不家食，吉。利涉大川。

The Hexagram Statement of Great Accumulation says: It is favorable to hold to the right path. The virtuous person does not remain at home seeking sustenance, but instead takes office and receives salary from the court, which is auspicious. At this time, it is also favorable to cross great rivers and lakes, meaning to overcome major difficulties.

義曰：按《序卦》云「有無妄然後可畜，故受之以大畜」。夫君子之人既能復其性、明其心，不為非妄而從於正道，然後可以大有所畜止於邪曲之人也。然小畜則巽在上、乾在下，巽為陰，其性柔順，故不能畜之於始而終止之，故為小畜之象；大畜則艮在上、乾在下，艮為陽，其性正靜，故能止畜於始而終有天衢之亨，是為大畜之卦也。

Hu Yuan explained that according to the "Xu Gua Zhuan," first there is the absence of false movement, and only then can there be accumulation. Therefore, after the "Wu Wang" hexagram comes the "Da Xu" hexagram. A gentleman first returns to his nature, clarifies his mind, does not engage in false actions, and follows the right path, and only then can he accumulate greatly and restrain those with perverse intentions. Now looking at the distinction between the two hexagrams: "Xiao Xu" has Xun on top and Qian below. Xun is yin, with a gentle and compliant nature, so it cannot restrain matters at the beginning, and only restrains them at the end, hence the image of "Xiao Xu." "Da Xu" has Gen on top and Qian below. Gen is yang, with a upright and calm nature, so it can restrain matters at the beginning, and finally reach the upper ninth line "Tian Qu Heng Tong," which is called "Da Xu."

「利貞」者，夫乾者剛健君父之象，夫以君雖尊，不能無邪曲之慾，而臣下能止畜之者，必有大正之德，然後可以輔歸於正道也。「不家食吉」者，夫人君之治天下，必有貴爵重祿養於賢者，使天下之賢皆進於朝廷，受祿於國而不食於家，故邪欲不行而正道日興，以樹成天下之治而獲其吉也。「利涉大川」者，人君既得天下大正之人進輔於已，而止畜已之邪欲，如此則固可以成天下之治，雖有大險大難亦得以共濟之也。

The Hexagram Statement says "favorable to uprightness," because the Lower Trigram Qian symbolizes a strong and vigorous sovereign and father. Although the sovereign is noble, he is not free from corrupt desires. Ministers must be able to restrain the sovereign's private desires; therefore, they themselves must possess great public and upright virtue, and only then can they assist the sovereign to return to the right path. It says "favorable to not eating at home," because when a sovereign governs the world, he must use noble titles and generous salaries to support virtuous talents, so that all the virtuous people in the world enter the court and live by the state's salary rather than seeking their own livelihood at home. In this way, the sovereign's corrupt desires cannot take effect, and the right path gradually becomes established, thus achieving good governance and bringing about auspiciousness. It says "favorable for crossing great rivers," because when the sovereign has already obtained virtuous people of great public and upright virtue to assist him and restrain his private desires, he is then capable of achieving good governance throughout the world. Even if he encounters great dangers and difficulties, the sovereign and ministers can unite to overcome them together.

彖曰：大畜，剛健篤實輝光，日新其德。剛上而尚賢，能止健，大正也。「不家食吉」，養賢也。「利涉大川」，應乎天也。

The Commentary on the Judgment says: The Great Accumulation hexagram has the Lower Trigram Qian (Heaven) which is strong and vigorous, and the Upper Trigram Gen (Mountain) which is solid and sincere. The combination of these two produces a brilliant radiance, and the virtue is renewed day by day. Yang strength is in a superior position and honors the virtuous, thus being able to restrain the vigorous sovereign. This is an expression of great impartiality and correctness. The Hexagram Statement says, "Not eating at home is auspicious," which refers to nourishing the virtuous talents. It says, "Beneficial to cross a great river," because the superior and inferior trigrams are in harmony, following the way of the Heaven Trigram.

義曰：因二體以釋大畜之名。剛健謂乾有剛健之德，篤實謂艮有篤實之德。言所以能大畜者，由君有剛健之德以接於下，臣有篤實之德以輔於上，君臣之間皆有如此之德，故其心志相同，道又相協。既能相交，則上雖有邪偽之心，亦莫由而發。夫如是，故正道日以行，治道日以廣，輝耀光明而其德日以増新也。

Hu Yuan explained that the Commentary on the Judgment explains the name of the hexagram "Great Accumulation" by referring to the virtues of the upper and lower trigrams. "Yang strength and vigorous" refers to Qian's virtue of being strong and vigorous, while "sincere and solid" refers to Gen's virtue of being sincere and solid. The reason for great accumulation is that the sovereign has the virtue of being strong and vigorous to accept subordinates, and the ministers have the virtue of being sincere and solid to assist the sovereign. Since both the sovereign and ministers possess these virtues, their aspirations are aligned and their paths are harmonious. When the sovereign and ministers can communicate with each other, even if the sovereign has perverse and false thoughts, they cannot be expressed. Therefore, the righteous path is gradually promoted, the way of governing the state is gradually expanded, its radiance shines forth, and virtue is gradually cultivated and renewed.

「剛上而尚賢」者，剛，艮也，蓋艮有剛陽之德。夫乾為至剛，本居於上，今反居下，是猶人君有至尊之勢、至嚴之威，而能崇尚有德及禮下賢人，使之畜己之邪欲，成己之治道，所以師尚而貴寵之也。故孟子曰：「湯之於伊尹，學焉而後臣之，故不勞而王；桓公之於管仲，學焉而後臣之，故不勞而霸。」然觀孟子之意，言人君之於臣有大正大賢之道，必當尊寵而禮下之，不以為臣而師事之，然後可以輔於己而歸正道也。

"The term 'gang' in the phrase 'gang shang er shang xian' refers to the upper trigram Gen, because Gen possesses the virtue of yang strength. Qian is originally the most yang and should be in the upper position, but it is now in the lower trigram. This is like a ruler who holds supreme power and great authority, yet is able to honor and treat virtuous people with courtesy, allowing them to restrain his own desires and achieve his governance. Therefore, the ruler shows great respect and esteem to the virtuous, treating them as teachers rather than ordinary ministers. Mencius once said: King Tang sought the wisdom of Yi Yin before appointing him as a minister, thus effortlessly achieving the mandate of heaven; Duke Huan of Qi sought the counsel of Guan Zhong before appointing him as a minister, thus effortlessly attaining hegemony. Understanding Mencius' intention here is to say that when a ruler encounters a minister with great public righteousness and profound virtue, he must honor and cherish him, humbly treat him with courtesy, not treating him as an ordinary minister but as a teacher, in order to obtain assistance and return to the right path."

「能止健大正」者，健謂乾。夫人君有威嚴之勢，而臣能止之，必有大正之道則可也。是故漢武不冠不見汲黯，夫以汲黯之才，但一直臣耳，然尚畏憚之如此，則其大正至賢之臣，其君之畏敬可知矣。「不家食吉，養賢也」者，人君旣禮下於賢而祿養之，使賢者皆進而願立於其朝，以輔翼於君，而止畜君之邪欲，以贊成其治道也。「利涉大川，應乎天也」者，應謂六四、六五之應於乾之初九、九二，猶君能接於臣，臣又應於君，君臣之間道義相同，一志而共濟天下之難也。

"The ability to restrain the strong and vigorous (Qian trigram) represents great uprightness." Here, "strong and vigorous" refers to the king symbolized by the Qian trigram. The king possesses formidable authority, and for ministers to be able to restrain him, they must themselves uphold the great principle of fairness and righteousness. Therefore, Emperor Wu of the Han dynasty would not receive Ji An unless he wore his hat properly; given Ji An's talents, he was merely an upright minister, yet Wu still felt apprehensive. If a truly upright and wise minister were to appear, how much more would the king respect and revere him, is evident. "The blessing of not eating at home is auspicious, for it signifies the cultivation of virtuous talents." This means that when a king humbly treats virtuous ministers with courtesy and provides them with salaries, virtuous men will be willing to enter the court and stand by the king, assisting him in restraining his private desires and helping to achieve the path of state governance. "In 'favorable for crossing great rivers, it responds to heaven,' the 'responds' refers to the sixth line of the upper trigram (Yi trigram) and the fifth line corresponding to the first line and second line of the lower trigram (Qian trigram), with yin and yang lines corresponding to each other. This is like the king being able to accept ministers and ministers being able to respond to the king. The moral principles between the king and ministers are consistent, their aspirations are aligned, and together they can overcome the difficulties of the world."

象曰：天在山中，大畜。君子以多識前言往行，以畜其德。

The Great Image Commentary says: Heaven is contained within the mountain, which is the image of Great Accumulation. The gentleman takes this as a model, widely recalling the words and deeds of past sages and virtuous persons, to cultivate his own virtue.

義曰：至髙至大者天也，而物不可畜，今山能包蘊之，故假象得大畜之義也。君子觀此之象，而多識前聖之言之行，以自蘊畜其己之德也。何則？君子之人雖有五常之性，苟不該博古道，亦不能成之，是必多聞博識，然後道業可以成也。夫以堯、舜、禹大聖人而稽古，孔子習於周公，是雖有聖人之資，未有不學而能至也。

Hu Yuan explained that nothing is greater than heaven, which originally has nothing that can contain it. Now, mountains can encompass heaven, so this hexagram is used to express the idea of great accumulation. The gentleman observes this hexagram and widely learns from the words and deeds of previous sages, to cultivate his own virtue. Why is that? Although a gentleman is born with the five constant virtues of benevolence, righteousness, propriety, wisdom, and faithfulness, if he does not thoroughly understand the teachings of the ancients, these virtues cannot be realized. One must have broad knowledge and rich learning so that his virtue can be cultivated. Even great sages like Yao, Shun, and Yu had to study ancient institutions, and Confucius still studied the rites of the Duke of Zhou. This shows that even with the talents of a sage, one cannot naturally reach perfection without learning.

初九：有厲，利己。象曰：有厲利己，不犯災也。

The line statement for the first line says: There is danger, and it is appropriate to stop. The small image commentary explains: Facing danger and stopping is to avoid offending misfortune.

義曰：夫乾，君之象也。以君之至尊，有天下之勢，必不能無邪欲侈縱之心；有邪欲侈縱而不戒之，則必至危厲。故《書》曰：「欲敗度，縱敗禮，以速戾於厥躬。」是言縱慾之事不可不戒。今初有剛明之才，而邪欲之情慾縱，是有危厲也。

Hu Yuan explained that Qian represents the symbol of a sovereign. The sovereign occupies the supreme position and holds the power to control the world, which inevitably gives rise to thoughts of private desires and indulgence. If there are private desires and indulgence without caution, it will certainly lead to danger. Therefore, the Book of Documents says: indulgence will ruin the laws and regulations, and unrestrained behavior will destroy the rites, which will soon bring calamity upon oneself. This is precisely saying that indulgence in private desires must not be neglected. Now, the initial nine possesses strong and enlightened abilities, yet the desire for private indulgence is just about to arise, so the line statement says "there is danger," meaning there is a risk.

「利己」者，已止也。言初九之剛將欲行，而上有六四為之正應，是大正之臣處君之左右，以止畜君之邪欲，故雖有剛欲驕侈之心，不得以萌以騁，使其所行之事皆從於正道，如是則無所不利。「象曰：有厲利己，不犯災也」者，言始雖有厲，而得大正之臣以止畜之，使己之邪欲不行而從於正，故不至犯於災害之事，而反從於吉也。

The Line Statement says "favorable to self," where "self" refers to stopping. Initially, the yang strength of the first line is about to act, and above it is the sixth line with yin, which corresponds properly with it. This represents a great and upright minister standing by the sovereign, restraining his private desires. Therefore, although the first line has thoughts of strength and arrogance, they cannot arise or be carried out. All actions must follow the correct path, so there is naturally no difficulty. The Small Image Commentary says "dangerous but favorable to self, not offending calamity," meaning that although there is initial danger, because the great and upright minister restrains the private desires, they cannot be expressed and turn toward the correct path, thus avoiding calamity and leading to auspiciousness.

九二：輿說輹。象曰：輿說輹，中無尤也。

The line statement for the second line says: The chariot has removed the fuxu from its axle and cannot move. The small image commentary explains: The chariot removes the fuxu and does not advance because nine two is in the center and has no fault.

義曰：輹，輪輹也。九二亦以剛明之質，又居卦之中，是人君有剛欲之心欲上行，而初已止畜之，又上應於大正之臣為之輔佐，故二能恐懼戒愼，其剛欲之心已止而不敢行，如車輿之說其輪輹而不能進也。「象曰：輿說輹，中無尤也」者，言二雖有剛欲之情，而已得大正之臣止畜之，且已本有剛明之才，能自思省於已，故由其中而無有尤過也。然則大凡人君不能無邪欲，但患其諂佞之臣逢迎其惡，導贊其非，則終不能反之於善。今初曰「有厲利己」，二曰「輿說輹」，是得其良臣而能反於善者也。

Hu Yuan explained that "fu" refers to the part connecting the axle and the carriage on a chariot. Nine in the Second is also endowed with strong and enlightened qualities, and it is located in the central position of the lower trigram, representing the ruler who has a strong desire to move upward. However, the first line has already been stopped, and Nine in the Second corresponds to Six in the Fifth, the virtuous minister who is upright and just. Therefore, Nine in the Second can be cautious and self-disciplined, and his strong desire stops without being acted upon, just like a chariot that has removed its "fu" and cannot move forward. The Small Image Commentary says, "The carriage detaches from the fu, there is no blame in the center," meaning that although Nine in the Second has strong desires, he has been restrained by the upright and just minister, and he himself possesses bright wisdom and can examine himself, thus acting out of inner awareness without error. Therefore, rulers are generally prone to private desires, but what is most dangerous is when flatterers and villains encourage their bad thoughts and lead them to do wrong, making it impossible to return to the righteous path. Now, the first line says "there is danger but it is beneficial to oneself," and the second line says "the carriage detaches from the fu," which is exactly a portrayal of having good ministers and returning to the good path.

上九：良馬逐，利艱貞，曰閒輿衛，利有攸往。象曰：利有攸往，上合志也。

This line statement says: Like a good horse galloping forward, it is advantageous to remain steadfast in difficulty; one should be familiar with the means of driving the chariot and having guards, thus facilitating movement. The Small Image Commentary explains: It is advantageous to move forward because it aligns with the mind of the superior. According to Hu Yuan's subsequent explanation, although the heading is marked as 'Nine at the Top,' the actual reference is to 'Nine in the Third.'

義曰：夫初欲上進，以其得大正之臣居於左右以止畜之，至於九二，其邪惡已不行，故此九三則言進退皆合於正道，以至凡所行之事無所不可，如馴良之馬馳逐於大道之上也。「利艱貞」者，言九三所為之事雖皆合於正道，然必常得大正之臣以居於左右而艱難守正，乃可以獲吉也。

Hu Yuan explained that the initial line, "Nine at the Beginning," originally intended to advance upward, because it had the great upright and correct ministers on both sides to restrain it. By the time it reached the second line, "Nine in the Second," the perverse desires had already become ineffective. Therefore, by the third line, "Nine in the Third," it says that whether he advances or retreats is in accordance with the right path; whatever he does is acceptable, like a well-behaved noble steed galloping freely on the main road. As for "beneficial to be in hardship and uphold uprightness," it means that although the actions of the third line are all in accordance with the right path, it still needs the presence of great upright and correct ministers around him, so that he can uphold the right path amidst hardship and thus achieve auspiciousness.

「曰閒輿衛，利有攸往」者，衛，侍從也，皆所以為行道之具也。言旣有賢正之臣以輔於君，而又能艱難守正，猶恐所為之事或有過失，故曰閒習其行道之具，使無有過差而一歸於正，故所行無不利也。疏謂「雖曰有人閒閡車輿」之意，非也。「象曰：利有攸往，上合志也」者，言此所以無往不利，由上九大賢之臣以至正之道贊輔於已，而能崇敬禮下之，其心志相合，道又相符契故也。

The term 「卫」 refers to attendants and bodyguards, along with the carriage, as tools and personnel used for travel and official business. This means: since there are already virtuous and upright ministers assisting the ruler, and the ruler can remain steadfast in righteousness even in adversity, there is still concern that affairs might be mishandled. Therefore, one should become proficient in these means of action in daily life, ensuring everything is accurate and aligned with the right path, so that whatever one goes on to do will be smooth and successful. The old commentary incorrectly interprets this sentence as meaning "although there are people blocking the carriage." The 「Small Image Commentary」 states 「利有攸往，上合志也」, meaning that the reason for success in all undertakings is that the superior wise minister, Nine at the Top, supports the ruler with the most upright principles. The ruler also respects him and humbles himself to treat him with propriety, resulting in mutual harmony of will and alignment of their ways of action.

六四：童牛之牿，元吉。象曰：六四元吉，有喜也。

The line statement for the fourth line says: Adding a crossbar to prevent the horns of a young calf that has not yet grown horns brings great good fortune. The Small Image Commentary explains that the reason for great good fortune in the fourth line is that there is something pleasing between the ruler and the minister.

義曰：童牛者，犢牛而無角者也。六四居艮之始，以陰居陰，居得其正，而下有初九之剛為己之應，而初居乾之體，是君有剛志而欲上行，已以大正之道居其左右以畜止之。然初九又有至剛之才、至明之性，而能服其義，故六四得以正道而止畜之，猶無角之牛而又制之於牢牿，言其易也。

Hu Yuan explained: "Tongniu" refers to a young ox that has not yet grown horns. The line six in the fourth is at the beginning of the upper trigram Gen, with a yao of yin in a yin position, which is proper. Below it is in correspondence with the yang line nine at the beginning. The line nine at the beginning belongs to the trigram Qian, representing the sovereign's strong will that is about to rise up. The line six in the fourth, by upholding the great public and correct principle, stays by the sovereign's side to restrain it. Fortunately, the line nine at the beginning also possesses extremely strong ability and extremely clear-mindedness, capable of embracing principles. Therefore, the line six in the fourth can restrain it with the right path, just like a young ox without horns, which is further restrained by a crossbar. This illustrates that restraining is very easy.

「元吉」者，言四既以大正之道使其君邪欲不行，故正道日舉而得其元大之吉也。「象曰：六四元吉，有喜也」者，言臣旣能制君之邪欲，君又樂從之而不行，故上下相得，交相喜悅也。故齊景公從晏子之言而大悅，孟子稱其詩曰「畜君何尤，畜君者好君也」，言景公欲騁遊樂而晏子以正道止之，是有愛君之心，故君臣相悅而無過也。

The Line Statement says "Original Good Fortune," because line six in the fourth position uses the great public and upright way to prevent the ruler's private desires from taking effect, and the righteous path grows day by day, thus attaining the greatest good fortune. The Small Image Commentary says "Line six in the fourth position has original good fortune, there is joy," meaning that the minister can restrain the ruler's private desires, and the ruler is willing to listen and no longer indulges, thus achieving harmony between ruler and minister, and both feel joy. Therefore, when Duke Jing of Qi listened to Yanzi's advice, he was greatly pleased. Mencius cited a contemporary poem saying: What is there to blame for restraining the ruler? Restraining the ruler is actually loving the ruler. Duke Jing originally intended to indulge in pleasure and travel extensively, but Yanzi used the right path to stop him, which was out of love for the ruler. Thus, the ruler and minister were pleased with each other and had no mistakes.

六五：豶豕之牙，吉。象曰：六五之吉，有慶也。

The statement of the fifth line says: A castrated boar is tied to a wooden post, which is auspicious. The Small Image Commentary explains that the auspiciousness of the sixth line in the fifth position is because there is fortune following.

義曰：豶豕者，豭豕而見豶者也。牙，牙杙也，所以繫物也。六五居艮之體，有大中之德、柔順之質，而應於九二。九二居乾之體，有其剛欲，而又有六五為大正之臣居輔左右，故二亦有大中之才、剛明之性，能服道知義，禮下於賢，其剛欲不行而從於正道，故六五畜止之易，如豶豕之牙也。夫豕者，蹢躅躁動之物，難於制畜者也，今見豶而又繫之牙杙之上，是其易制也。

Hu Yuan explained: "Fen Shi" refers to a castrated male pig. "Ya" is a wooden post used to tether animals. The six in the fifth position is located within the upper trigram Gen, possessing the virtue of maintaining a central position and upholding great principles, along with the quality of being gentle and compliant. It corresponds with the nine in the second position of the lower trigram. The nine in the second belongs to the trigram Qian, originally having strong desires, but because there is a great and upright minister, the six in the fifth, by its side, the nine in the second also possesses the ability to maintain a central position and uphold great principles, along with a clear and resolute mind. It can embrace principles, understand righteousness, and submit to the wise, thus the strong desires are unable to proceed and turn toward the right path. Therefore, the six in the fifth can easily restrain it, just as dealing with a castrated male pig, tethering it to a wooden post is sufficient. Pigs are by nature restless, running about, and difficult to control. Now that they have been castrated and tethered to a wooden post, they are naturally easier to manage.

「吉」者，言君之邪欲旣不能行，是吉之道也。然六四言「元吉」而此但言「吉」者，蓋初九邪欲萌而六四能制之，夫居事之始至難者也，而四能畜之，是以獲元大之吉；至於九二，則是其邪欲已止而不行，六五但安然以正道而輔之，故但言其吉，蓋其止之又易也。

The Line Statement says "auspicious" because the ruler's private desires have already become ineffective, and this itself is the way of auspiciousness. However, the line six in the fourth position says "great auspiciousness." Here it only says "auspicious" because at the beginning, when the private desires first arise, the line six in the fourth position is able to control them. But at the initial stage of things, it is most difficult to act, and the line six in the fourth position is able to do so, thus achieving the greatest auspiciousness. By the time of the line nine in the second position, the private desires have already been stopped from arising, and the line six in the fifth position merely steadily supports them with the right path, so it only says "auspicious" — because at this point, stopping them is even easier.

「象曰：六五之吉，有慶也」者，言四元吉而有喜，此但吉而言有慶者，蓋六四是事之始，其君之剛欲將萌而能畜之，故但有喜而已，蓋未知其久長之效也；至此六五，則是其邪欲已盡不行，故其正道日舉，而君至於無為，大興天下之治，不惟有喜，而至於有福慶也。

The Small Image Commentary says, "The good fortune of line six in the fifth position is due to a great celebration." Line six in the fourth position is described as great good fortune and says "there is joy," but here it is only said "good fortune" and "there is celebration." The reason is that line six in the fourth position is at the beginning of an affair, and the ruler's strong desires have just begun to arise but are immediately restrained, so it can only be considered a single joy, and its long-term results are not yet visible. By the time it reaches line six in the fifth position, the ruler's private desires have completely ceased and no longer arise, the righteous path is gradually established, the ruler has reached the state of governing without interference, and the achievements of the world are greatly flourishing. In this case, it is not only a single joy, but a celebration that extends to future generations.

上九：何天之衢，亨。象曰：何天之衢，道大行也。

The line statement for the topmost yao, Upper Nine, says: How vast and open the heavenly thoroughfare is, smooth and unimpeded. The Small Image Commentary explains: The heavenly thoroughfare refers to the great path being fully unobstructed.

義曰：按小畜以巽體居乾之上，故不能止畜於其始，而上九止極有旣雨之象；此大畜以艮體處乾上，故能止畜於始，初曰「有厲利己」，二曰「輿說輹」，三曰「良馬逐」，四曰「童牛之牿」，五曰「豶豕之牙」，至此上九，其正道已成而有天衢之亨，言其大正之道大行於天下，如天之有衢路，坦然可以通之。且經文有「何」字，推尋其義，殊無所適，蓋傳寫者因象辭有之，故遂加之也。「象曰：何天之衢，道大行也」者，「何」者，設問之辭，言上九何以得天之衢亨？蓋以其正道之大行通達於天下也。

Hu Yuan explained that the hexagram "Xiao Xu" has the trigram Xun covering Qian, so it cannot be constrained at the beginning, and only when the top line, "Shang Jiū," reaches its extreme does the image of "rain having fallen" appear. In contrast, the hexagram "Da Xu" has the trigram Gen covering Qian, so it can be constrained from the beginning. The first line speaks of "danger but advantageous to self," the second line of "the cart wheel comes off," the third of "a good horse follows," the fourth of "a young ox with a yoke," the fifth of "the teeth of a castrated pig," and so on up to the top line. The righteous path is thus fully established, leading to the smooth passage of the sky's great path, which signifies the universal and upright way being carried out throughout the world, like a great road in the sky that is open and unobstructed for all to travel. As for the character "he" in the text, after repeated consideration, its meaning is difficult to place. It is likely that the scribe included it along with the hexagram, because it appears in the "Xiao Xiang Zhuan." The "Xiao Xiang Zhuan" says, "What is the sky's great path? The way is widely practiced." Here, "he" is used in a questioning tone, meaning: Why does the top line achieve the smooth passage of the sky's great path? Because its righteous path is widely practiced and通行 throughout the world.

頤：貞吉。觀頤，自求口實。

The Hexagram Statement of 《Yi》 says: The way of nurturing follows the principle of uprightness to bring auspiciousness. One should observe how others nurture, and also reflect on what sustains one's body and maintains one's health.

義曰：按《序卦》云「頤，養也」，蓋旣止畜於邪欲，必正道以養之也，故大畜然後受之以頤。然得謂之頤者，蓋二陽居其外，四陰居於內，陽為實，陰為虛，外實而內虛，口頷之象，頤養之義也。「貞吉」者，言所養得其正則獲吉也。「觀頤」者，言觀它人之所養，能得正道則已法而效之，若不得其正道則已革而去之。「自求口實」者，此觀己之所養也，口實是養身之具，故當常自求觀己之所養而從於正道也。

Hu Yuan explained that according to the "Sequence of Hexagrams" transmission, "Yi" means to nourish. Since private desires have already been restrained, it is necessary to cultivate them with the correct path, hence the hexagram "Da Xu" is followed by "Yi". As for why it is called "Yi", the upper and lower lines of this hexagram are yang, while the middle four lines are yin. Yang represents substance, yin represents emptiness. The outer part is solid and the inner part is empty, which resembles the shape of the lower jaw of the mouth, thus taking the meaning of nourishment. The hexagram statement says "Zhen Ji", meaning that if what is being cultivated is in accordance with the correct path, one will achieve good fortune. Saying "Guan Yi" means to observe how others nourish others; if they follow the correct path, one should emulate them; if not, one should correct one's own faults and discard them. Saying "Zi Qiu Kou Shi" refers to self-reflection on one's own nourishment—since food in the mouth is the means of sustaining the body, people should often examine themselves to see what they are cultivating and ensure it conforms to the correct path.

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

The Commentary on the Judgment says: The hexagram "Yi" (Nourishment) states "Zhen Ji" (Uprightness brings good fortune) because what is being nurtured is in accordance with the right path. "Guan Yi" (Observing Nourishment) refers to observing how a person nurtures others; "Zi Qiu Kou Shi" (Seeking one's own sustenance) refers to observing how a person maintains oneself. Heaven and Earth nurture all things, and the sage first nurtures the virtuous talents, then through them extends care to the people. The significance of the time of nourishment is indeed profound.

義曰：言人之所養惟在於正。故上以仁義之道養於下，使生靈遂性，予天下之人以安；在下者必勤身竭力以養其上。故君能以仁義養於民，則謂之聖君；臣能以忠信奉養其上，則謂之賢臣；民能厚衣食以養其家，則謂之良民；士能充五常以養其身，則謂之君子。是所養皆得其正，則獲吉也。

Hu Yuan explained that the key to proper cultivation lies in the character "zheng" (correctness). Therefore, those in positions of authority should cultivate the people with the way of benevolence and righteousness, allowing the people to fulfill their nature and providing stability to the world; those in lower positions should diligently and wholeheartedly serve their superiors. Thus, a ruler who cultivates the people with benevolence and righteousness is called a sage; a minister who cultivates his superior with loyalty and trustworthiness is called a virtuous minister; a commoner who can sustain his family with abundant food and clothing is called a good citizen; a scholar who cultivates himself with the five constants of benevolence, righteousness, propriety, wisdom, and faithfulness is called a gentleman. When all cultivation conforms to the correct path, one naturally attains auspiciousness.

「觀頤，觀其所養也」者，言觀人所養得其正，則君子取以為法；不得其正則禍害生，故君子取以為鑑也。「自求口實，觀其自養」者，言君子之人既能觀人之所養，又復觀己之所養，若皆得其正，則無不得其安也。

"Observing the sustenance of others" means examining how others raise their children: if it follows the right path, the gentleman takes it as a model; if it goes against the right path and leads to misfortune, the gentleman uses it as a warning. "Seeking one's own sustenance, observing one's own cultivation" means that the gentleman not only observes how others raise their children but also reviews his own way of maintaining himself. If both aspects follow the right path, there will be no cause for unrest.

「天地養萬物」者，此以下又廣明頤養之義。言天地以陰陽二氣流佈於四時，發而為日月風霆，散而為雨露霜雪，使蠢動萬類皆遂其性而安其所，此天地所以能養於萬物者也。「聖人養賢以及萬民」者，言聖人法天地所養之道而頤養天下之民。然四海之廣，一人不可以獨治，教化不可以遍及，擇天下之賢於眾人者，為公為卿，為守為宰，班祿以養之，使其宣君之教化，行君之仁政，代君司牧，所以養天下之民也，言聖人之有天下必先養賢然後及民也。「頤之時大矣哉」者，言頤之時大，將以使上下內外大小所養皆得其正，故先聖重嘆美之。

After the sentence "Heaven and Earth nourish all things," the text further explains the principle of nourishment. Heaven and Earth spread the two energies of yin and yang throughout the four seasons of spring, summer, autumn, and winter. These energies manifest as the sun and moon, and as wind and thunder, and they descend as rain, dew, frost, and snow, enabling all living creatures to follow their natural tendencies and live in peace and comfort. This is the reason why Heaven and Earth can nourish all things. "The sage nourishes the virtuous and thus nurtures the people" means that the sage imitates the way Heaven and Earth nourish all things to nurture the people under his rule. However, the world is so vast that one person cannot govern it alone, and education cannot be personally extended to all places. Therefore, the sage selects the virtuous from among the people to serve as the Three Dukes, the Nine Ministers, the governors of prefectures, and the magistrates of counties, providing them with salaries to support them. This allows them to spread the ruler's teachings, implement the ruler's benevolent policies, and manage the people on the ruler's behalf, thus nourishing the people throughout the land. This means that when a sage possesses the world, he must first nourish the virtuous, and only then can his kindness extend to all the people. "Nourishment is a great matter" means that the time for nourishment is of great significance. It requires that all nourishment, whether in superior and inferior, inside and outside, or large and small, be in accordance with the right path. Therefore, previous sages repeatedly praised and extolled it.

象曰：山下有雷，頤。君子以慎言語，節飲食。

The Great Image Commentary says: Mountains below with thunder sounds, this is the image of the Hexagram颐. The gentleman takes inspiration from it, speaking with caution and eating with moderation.

義曰：上艮為止，下震為動，上止下動，是頤頷之象也。君子觀此之象，先慎其言語，節其飲食，以贍養其身也。夫言語由口而出，不慎則榮辱隨之；飲食從口而入，不節則患害隨之。故君子必當慎重其言語而不妄發，以養其德；節止其飲食，使皆得其宜，以養其身。如是，身所以安，道德所以成也。

Hu Yuan explained that the Upper Trigram Gen represents stillness and the Lower Trigram Zhen represents movement. When the upper part is still and the lower part moves, it resembles the way a person chews, with the upper jaw still and the lower jaw opening and closing. Therefore, this is taken as an image of chewing. A gentleman observes this trigram and first exercises caution in his speech and moderation in his diet, in order to cultivate his body. He should know that words come out of the mouth; if not cautious, honor or disgrace will follow. Food enters through the mouth; if not moderate, illness and misfortune will follow. Therefore, a gentleman must be careful with his words and not speak lightly, thus cultivating his virtue; he must moderate his diet and make it appropriate, thus preserving his body. By doing so, his body will be healthy and his virtue will be cultivated.

初九：舍爾靈龜，觀我朶頤，凶。象曰：觀我朶頤，亦不足貴也。

The line statement for Chou Jiou says: Abandon your own divining turtle that can only discern good or bad fortune, but instead stare at others feasting and drooling with desire, which is dangerous. The Small Image Commentary explains: To stare at others eating and drooling with desire is a practice that is not worth much.

義曰：龜所以知人之吉凶，猶人之明智也。凡賢人君子居於卑下，或貧賤而不得其所養者，必須韜藏仁義，卷懐道德，俟其時，需其命，不躁求妄進，然後可以自得其所養也。故《禮》曰「儒有席上之珍以待聘」，又孟子曰「天有爵，刖人爵從之」，是君子有道蘊於身而能俟時須命，自然得其所養也。

Hu Yuan explained that the divination text says that the tortoise can foresee people's good fortune and misfortune, just as wisdom is in a person's body. Whenever a virtuous person or a gentleman is in a low position or poor and temporarily unable to be supported, he must keep benevolence and righteousness hidden, and wrap up morality in his heart, waiting for the right time and relying on fate, not being impetuous in seeking advancement or acting recklessly for personal gain. Only then can he obtain the support he deserves. Therefore, the "Book of Rites" says that a Confucian scholar carries talents and virtues as precious treasures on a banquet table, waiting for others to invite him. Mencius also said that a person first has the rank bestowed by heaven, which is benevolence, righteousness, loyalty, and trustworthiness, and then the rank in the world will follow. All of this indicates that a gentleman keeps the Way hidden within himself, waiting for the right time and relying on fate, and thus naturally attains the support he deserves.

今初九有剛明之才，足以自養其正，然以居震動之初，故不能守己之道而躁求妄進，舍己之明智而觀它人之所養，若它人之居崇髙富貴，而已乃朶動其頤，是凶之道也。「象曰：觀我朶頤，亦不足貴」者，言君子無祿而富，無爵而貴，以其道在已也。今初九有其道而不能自守以待其時，有明智而不能自保以俟其養，為天下之人所賤，故曰「亦不足貴」也。

Now, the line "Initial Nine" possesses strong, capable and enlightened abilities, which are sufficient to sustain itself through righteous means. However, it is located at the very bottom of the Zhen hexagram, which represents restlessness and agitation. Therefore, it cannot hold onto its principles, becomes impetuous in its advancement, and abandons its own wisdom to focus on others' luxuries. Seeing others in positions of honor and wealth, it becomes envious and its cheeks twitch with desire. This is the path of danger. The "Small Image Commentary" says, "Observing my chewing, it is not truly valuable," because the gentleman does not need a salary yet feels rich, does not possess a title yet feels noble, relying on the Dao within himself. Now, "Initial Nine" has the Dao but cannot hold onto it to wait for the right time, has wisdom but cannot protect itself to await its due sustenance, and thus is looked down upon by the world. Therefore, it is truly not worth valuing.

六二：顛頤，拂經于丘頤，征凶。象曰：六二征凶，行失類也。

The Line Statement for the second line says: To seek sustenance by turning upside down and going downward is against the norm; to run to a high hill to seek sustenance, thus proceeding forward, will result in misfortune. The Small Image Commentary explains that the second line's proceeding forward will certainly bring misfortune because its actions have departed from the proper way that its kind should follow.

義曰：夫自上而反下謂之顛。夫為下者勤身竭力以奉於上，此其常道也。今六二無正應而下近初九之剛，故因而反養於初，自上而養於下，故曰「顛頤」。且為下不能以道養於上而反養於初，是拂違其常道，如履於丘墟不平之地而為養也，故曰「拂經于丘頤」。居下不養於上而養於下，則是拂違常道，以此而行，凶之至矣。「象曰：六二征凶，行失類也」者，夫居上養下，在下養上，此常道也，今二反養於下，是所行失其類也。

Hu Yuan explains that moving from above downward is called "dian." Serving the sovereign diligently and with effort is the proper way. Now, the line six two does not have a corresponding yang line, but it is adjacent to the yang line at the beginning, which is close and harmonious. In the Yi, this is called "bi," meaning mutual affinity. Therefore, it turns back to seek sustenance from the line at the beginning, which should be upward but turns downward, hence "dian yi." Moreover, being in a lower position yet unable to properly serve the sovereign, and instead relying on the line at the beginning, this is against the proper way. It is like living on an uneven hillside, hence "fu jing yu qiu yi." Being in a lower position without serving the sovereign and instead seeking sustenance from someone even lower is against the proper way. Following such a path leads to the utmost danger. The "Small Image Commentary" says, "Six two's movement brings calamity, for it loses its proper category," because those in higher positions should nourish the people, and those in lower positions should serve the sovereign, which is the proper way. Now, six two turns downward to seek sustenance, hence its action loses its proper category.

六三：拂頤貞凶，十年勿用，無攸利。象曰：十年勿用，道大悖也。

The line statement for the third line says: To go against the way of nourishment is considered凶 (a bad omen) in terms of the correct path; for ten years it remains unused, and nothing is beneficial. The Small Image Commentary explains: It remains unused for ten years because it seriously deviates from the way of nourishment.

義曰：拂，亦違也。夫所養之道得其正則獲吉，故彖所謂「養正則吉」也。今六三以陰居陽，是履不得其位，行不得其正，正旣失之，是拂違所養之道也，故以正道言之，是以凶也。「十年勿用，無攸利」者，十者數之極也。夫以不正之道，居於上則不能以仁義之道愛養於人，居於下則不能以忠信之道奉養於君，如此而行，雖極十年之間亦不可用矣，是以所行所為皆無所利也。

Hu Yuan explained that "fu" also means to violate. The way of nurturing and cultivating is in accordance with the right path to achieve good fortune, so the Commentary on the Judgment says "cultivating the right path brings good fortune." Now, the sixth line in the third position is a yin line but occupies the yang position of the third, which is improper for a yin line. Because the position of the line is wrong, the conduct becomes improper. Once the proper conduct is lost, it is equivalent to violating the way of nurturing and cultivating. Therefore, from the perspective of the right path, it is凶 (a凶 is a term indicating misfortune or bad fortune). The phrase "ten years without use, no benefit" uses "ten" to indicate the extreme of numbers, as counting from one to ten exhausts the number. A person who follows an improper way, if in a high position, cannot use the way of benevolence and righteousness to nurture and care for the people; if in a low position, cannot use the way of loyalty and trust to serve the sovereign. In such a case, even after ten years, he remains incapable of being used, so his every action brings no benefit.

「象曰：十年勿用，道大悖也」者，言君子之人於所養之道皆得其正，則建諸天地而不悖，質諸鬼神而無疑，百世以俟聖人而不惑。今六三不能修養己之德，而以不正為養之道，是其大違悖於所養之道也。

The Small Image Commentary says, "For ten years, it is not suitable to use, because the way is greatly contrary." This means that a gentleman, in the way of nourishment, does everything in accordance with the right path. Therefore, placing it among heaven and earth would not cause contradiction, and presenting it to spirits and gods would not raise doubts. Even after generations, when a sage appears, there would be no doubt. Now, the sixth line in the third position is unable to cultivate its own virtue, yet it treats improper practices as the way of nourishment. This is a great deviation from the correct path of nourishment.

六四：顛頤吉，虎視眈眈，其欲逐逐，無咎。象曰：顛頤之吉，上施光也。

The line statement of the fourth line says: Nurturing those below from above, it is吉祥; the gaze is as fierce as a tiger, yet the provision is continuous, thus there is no fault. The small image commentary explains: The reason why nurturing from above is吉祥 is because the one in superior position bestows broad grace.

義曰：六二居下不養於上而養於下，故進則凶也。今六四處於上體，是居人上也，以陰居陰，履得其正，下應於初九之陽，是養於下者也，旣居上位而又能養下，是得其吉也。「虎視眈眈，其欲逐逐，無咎」者，言虎，暴猛之物也，其視眈眈然，言威嚴之至也。夫居上者以正而養於下，則下無不得所養；下旣得所養，若無所節制，則必傷於寛裕而眾將放恣，故用威嚴以濟之，若恩威並立，使民懐德而畏威也。逐逐，相繼不絶之貌，言居上之人旣養於下，則必隨其人之慾，使之逐逐然而不絶，此乃全其吉而無有咎害也。「象曰：顛頤之吉，上施光也」者，言六四居於上位而能盡其道以養於下，是其施澤之光大也。

Hu Yuan explained that the line Six in the Second is in a lower position, not serving the superior but instead seeking sustenance from below, so moving forward brings misfortune. Now, the line Six in the Fourth is in the upper trigram, occupying a position above the people; it is a yao of yin in a yin place, thus in a proper position. It connects downward with the yang line at the beginning, which is the proper response. Being in a superior position and nurturing the lower, it thus attains good fortune. Regarding the phrase "The tiger stares intently, its desire is continuous, without blame": the tiger is a fierce beast, its intense gaze symbolizes extreme authority. A superior person who nurtures the people with the right way ensures that all receive sustenance. However, if the people receive sustenance without restraint, they may become unrestrained, leading to disorder. Therefore, authority must be balanced with benevolence, so that the people both feel the benevolence and respect the authority. "Zhu zhu" means continuous, indicating that a superior person, in nurturing the people, must meet their needs continuously, thus preserving good fortune without misfortune. The "Small Image Commentary" says "The reversal of the mouth is good, because the superior applies light." This means that the line Six in the Fourth, being in a superior position, makes every effort to nurture the people with the right way, showing that its benevolence is vast and bright.

六五：拂經，居貞吉，不可涉大川。象曰：居貞之吉，順以從上也。

The line statement of the fifth line says: It goes against the norm, but if one remains in a proper position and maintains correctness, it is auspicious, though one should not attempt to cross great rivers or undertake major dangers. The Small Image Commentary explains: The reason remaining in a proper position and maintaining correctness is auspicious is because it can yield and follow the Nine at the Top.

義曰：凡為養之之道，當守以正則可也。今六五乃以陰柔之質居於陽之位，是拂亂其頤之義也。「經」，言「經」字之誤也，豈有居至尊而乃拂亂其常道之甚哉？但以其少不得於正，故唯失其養之道耳。「居貞吉，不可涉大川」者，言六五失其正，故至於拂違其頤養之義，今若能居守之以正道，則可以得其吉也。雖以居守其正道而得吉，然本有失，是未可以濟於險難也。

Hu Yuan explained that in matters of nurturing, one only needs to uphold the principle of "zheng" (correctness). Now, the sixth line in the fifth position holds a yin and flexible nature in a yang and strong position, which disrupts the original meaning of nurturing. Regarding the character "jing" (classic) in the line statement, Hu Yuan believed it was a transmission error—how could someone in the highest position be so greatly deviating from the norm? It is only slightly deviating from correctness, so it is merely a slight failure in the way of nurturing. "Residing in firmness brings good fortune; one cannot cross a great river" means that because the sixth line has lost its correctness, it has violated the meaning of nurturing. However, if it can remain still and uphold the correct path, it can still attain good fortune. Yet, although it gains good fortune by upholding correctness, it still has some deficiency, so it is not yet sufficient to deal with great dangers.

上九：由頤，厲吉，利涉大川。象曰：由頤厲吉，大有慶也。

The line statement for the top nine says: The world relies on him for sustenance and nurture; maintaining vigilance and strictness brings good fortune, and it is advantageous to cross great rivers and undertake major dangers. The small image commentary explains: People obtain sustenance through him, and by maintaining vigilance they achieve good fortune, because there is great blessing.

義曰：此一爻以剛明之質居一卦之最上，雖非至尊之位，然下四陰不能自養，故必皆由於已而後得其養也。「厲吉」者，上以剛明之才為眾陰之主，眾皆由已而後得其養，若不濟之以威嚴，則必有所瀆也，故當臨之以威厲，則得其吉。「利涉大川」者，言上九旣以仁義之道以養於下，下由之而後得所安，而已又能濟之威嚴，則是恩威並立，而天下之人皆樂歸之，故雖有大險大難亦可以濟之也。「象曰：由頤厲吉，大有慶也」者，言上九居其上而下皆由之得其養，為眾之所服，是大有福慶之事也。

Hu Yuan explains that the line "Upper Nine" possesses a strong and enlightened nature, occupying the highest position in the entire hexagram. Although it is not the supreme sovereign position, the four yin lines below lack the ability to sustain themselves and must all depend on it for sustenance. Therefore, the line statement is called "Yi Yi" — meaning that all people in the hexagram receive their sustenance through it. It says "danger and auspiciousness" because Upper Nine, with its strong and enlightened ability, serves as the master of all the yin lines. Everyone depends on it for food. If it does not employ authority, there will certainly be people who are disrespectful and careless. Therefore, "danger" here does not mean actual danger, but rather strictness and seriousness. It must adopt an authoritative stance to govern the people and thus achieve auspiciousness. It says "favorable for crossing great rivers" because Upper Nine uses the way of benevolence and righteousness to nurture the people, who depend on it for stability. It can also combine authority with benevolence, establishing both virtue and authority, so that all people are willing to follow. Therefore, even when encountering great dangers and difficulties, it can lead everyone across. The "Small Image Commentary" says "Yi Yi, danger and auspiciousness, great celebration," meaning that Upper Nine occupies the highest position, and all people depend on it for sustenance, thus winning the admiration of the people, which is a great blessing.

大過：棟撓，利有攸往，亨。

The Hexagram Statement of the Great Excess says: The beam is bent and hanging down, at this time it is favorable to go forward, and there is success.

義曰：按《序卦》云「不養則不可動，故受之以大過」。蓋聖賢之人仁義道德素有以積習之，而蘊畜其心，然後擴而充之天下，以救天下之衰弊，此所以次於頤。然謂之大過者，言聖賢之人有大才大德而過越於常分，以正天下之衰弊，故謂之大過也。「棟撓」者，言大過之時政教陵遲，紀綱衰壊，本末皆弱，若大廈之將顛而樑棟不能支持，故致傾撓。「利有攸往亨」者，聖賢之人有大才大智，當此之時則過越常分而拯天下之衰弊，以此而往，則天下皆獲其利，獲其利則得其亨通。

Hu Yuan explained that according to the "Xu Gua Zhuan," without cultivation one cannot act, hence the "Yi" hexagram follows "Da Guo." The sages and virtuous persons cultivate and study benevolence, righteousness, morality, and store them in their hearts, then extend and promote them throughout the world to rectify the decline of the world. This is why this hexagram comes after "Yi." As for why it is called "Da Guo," it refers to the sages and virtuous persons possessing great talent and virtue, acting beyond ordinary bounds to correct the world's decline, hence it is called "Da Guo." "Dong Rao" indicates that at this time, government orders and education gradually decline, laws and norms deteriorate, and both the root and the branches are weak, like a high building about to collapse with its beams unable to support it, hence bending and drooping. "Li You Yu Wang Heng" means that the sages and virtuous persons, possessing great talent and wisdom, in such a time must act beyond ordinary bounds to rectify the world's decline; by doing so, the world benefits and thus achieves success.

象曰：大過，大者過也。棟撓，本末弱也。剛過而中，巽而說行，利有攸往，乃亨。大過之時大矣哉！

This passage actually refers to the Commentary on the Judgment: the term "Great Excess" refers to a situation where the yang is excessive beyond the normal measure. "The beam is bent" is because the first and sixth lines are in the positions of the foundation and the tip, yet they are both weak yin lines. Although the yang is excessive, it still remains in the center, acting with humility and bringing joy to others, thus it is beneficial to go forward and achieve success. The significance of the time of Great Excess is truly profound. According to the meaning of the text, the original edition here marks it as "Xiang Yu," which should be a mistake for "Tuan Yu."

義曰：言聖賢之人有大才大德，故能過行其事而拯天下之衰弊，是大過之時唯大者之人乃能過分以成天下之大功也。若才德賢智之偏則不可，況無才德乎？「棟撓本末弱」者，此言二陰居其上下，陰體柔弱，是猶內外皆小人而朝廷紀綱敗壊，若大廈將顛而樑棟已摧，本末皆傾撓也。

Hu Yuan explained that the sage and virtuous persons possess great talent and virtue, thus enabling them to act beyond conventional norms and save the world from decline. This means that in such an era, only those with great talent and virtue can transcend their proper roles and achieve great accomplishments for the world. If one's talent, virtue, and wisdom are limited to a single aspect, they cannot shoulder such a heavy responsibility, let alone those with no talent or virtue at all. "The beam is bent, the root and tip are weak" refers to the two yao (lines) of Yin nature, the initial line and the top line, being located at the very bottom and top of the entire hexagram. These Yin lines are weak and powerless, just as the court and the outside are dominated by petty men, and the rules and regulations have collapsed. It is like a tall building about to collapse, with its main beams already broken, and both the foundation and the top collapsing together.

「剛過而中」者，此指九二而言也。夫以陽居陽，守常之道也，今以陽而居陰，是過越於常分也。如聖賢之人有大剛明之才而超邁古今，過行其事而又不失其中，故能復正天下之弊，扶救天下之衰。若當此之時，有其才德而或不能過分行之，則不能除天下之弊而立天下之功也。

"The phrase 'just passing the center' refers to the Nine in the Second position. A yang line in a yang place is following the conventional way; now, the Nine in the Second, being a yang line in a yin place, is going beyond the usual propriety. This is like a sage with extremely strong and enlightened ability, a spirit surpassing all ages, daring to break conventions in action, yet not losing the middle path. Thus, he can restore the accumulated evils of the world and save its decline. If one is in such an era, yet has ability and virtue but dares not go beyond the conventional, then neither can he eliminate the world's evils nor establish great achievements."

「巽而說行，利有攸往，乃亨」者，下順上說，言聖賢君子拯大過之時，以順而說天下之心而行之。故湯始徵葛，東征西夷怨，南征北狄怨，曰「奚為後我」，是皆應天順人而行，乃得天下之悅從，故所往皆利而無不亨通也。「大過之時大矣哉」者，言君子挺不世之才，駕非常之德，必欲拯天下之衰弱，出生民於水火者，必得其時則可以行之也。若有其德而無其時，亦無能為也，故先聖重嘆美之。

"The wind is gentle and joyful, and it is advantageous to go forward, thus achieving success," because the lower trigram is Xun (wind), representing gentleness and compliance, and the upper trigram is Dui (lake), representing joy. This signifies that sages and virtuous men in times of national decline should act in accordance with and please the hearts of the people before taking action. Therefore, when King Tang of Shang first attacked the state of Ge and marched eastward, the western tribes complained, and when he marched southward, the northern tribes complained, asking why they were left behind. This was because his actions were in accordance with heavenly will and in harmony with the people's hearts, thus earning the joy and support of the people everywhere, leading to smooth and successful progress wherever he went. "At the time of great excess, how great it is!" refers to the fact that a gentleman, possessing rare talents and extraordinary virtue, who is determined to save the world from decline and rescue the people from hardship, must also encounter the right opportunity to fully realize his aspirations. If one has virtue but lacks the right opportunity, he will achieve nothing. Therefore, previous sages repeatedly praised and extolled the importance of timing.

象曰：澤滅木，大過。君子以獨立不懼，遯世無悶。

The Great Image Commentary says: The water in the marsh has overflowed the trees, which is the image of the Great Excess. The gentleman takes inspiration from this, standing alone with courage and fearlessness, even when retreating into seclusion, he does not feel distressed.

義曰：夫澤本卑，木本髙，今澤反居木之上，是卑者踰於髙、下者踰於上，大過之象也。君子之人當是時而能越常分，推仁義不忍之心，獨立特行，挺然而無所懼憚，不顧險難，不畏小人，如此則可以救天下之衰弱，立天下之事業也。當是時苟不得已而不可為，當韜光遯跡，養晦仁義，以道自樂，不與世俗混於衰弊之中而無所憂悶也。然則聖賢之人所謂遯者，非謂入於林幽谷，但不使名跡少露於人而反貽其害耳。

Hu Yuan explained that marshes should be in low places and trees should grow tall. Now, the marsh has flooded over the trees, which is the low surpassing the high and the lower surpassing the upper. This is the image of "Great Excess." A gentleman in such an era should be able to transcend conventions, promote benevolence and compassion, act independently, stand firm without fear, disregard difficulties and dangers, and not fear small people. In this way, he can save the world's decline and establish great achievements. If the situation is indeed not feasible for action, he should then conceal his sharpness, hide his actions, cultivate benevolence and righteousness in secret, take pleasure in the Way, and not follow the world's decline into corruption. His heart should not be troubled by this. Thus, the sages' talk of withdrawal is not necessarily requiring one to retreat into mountains and forests. It is merely about not letting one's name and actions be slightly exposed to others, to avoid inviting calamity.

初六：藉用白茅，無咎。象曰：藉用白茅，柔在下也。

The line statement for the first line says: Using white reed grass as a mat, there will be no error. The small image commentary explains: Using white reed grass as a mat refers to the meaning of placing a soft substance underneath.

義曰：初六居卦之初，為事之始也。夫為事之始，不可輕易，必須恭慎，然後可以免咎，況居大過之時，政教陵遲，紀綱隳壊，而聖賢之人有大才德欲往而拯之，是其事至重，功業至大，尤不易於有為，必當過分而慎重然後可也。若一失其措，則禍不旋踵而至矣。

Hu Yuan explained that the line "Six at the Beginning" is the lowest yao in the entire hexagram, a yin line that is weak and appropriate for the beginning of things. The beginning of any endeavor should not be taken lightly; one must be respectful and cautious in order to avoid mistakes; especially in such a declining era, where government orders and moral education are gradually deteriorating, and laws and norms are collapsing, while virtuous and wise people possess great talents and virtues and wish to come forth to save the situation. This task is of great importance and significance, and its execution is particularly difficult. Therefore, one must be even more serious and careful than usual. Once a misstep is made, calamity will quickly follow.

故《繫辭》曰：「初六，藉用白茅，無咎。子曰：苟錯諸地而可矣，藉之用茅，何咎之有？慎之至也。」蓋凡物置之於地，固得其安矣，而又以潔白之茅藉之，是愼重之至也。如聖賢拯天下之大過，苟於事始慎之如此，則可以立天下之大功，興天下之大利，又何咎之有耶？「象曰：藉用白茅，柔在下也」者，初六以陰居卦之初，是以柔而在下，蓋君子過行其事而慎重之至，此以柔潔之茅藉之於下，斯免咎矣。

Therefore, the "Great Treatise" cites this line: "Initial Six, using white reeds as a mat, no blame." Confucius explains that placing things directly on the ground is already sufficient, yet they are covered with reeds, so where could there be any fault? This is the extreme of caution. Generally, placing things on the ground is already secure, yet they are further covered with clean white reeds, which shows the utmost respect. The sages, aiming to correct the great disorders of the world, if they could be as cautious at the beginning of things, they could establish great achievements for the world and promote great benefits, where could there be any fault? The "Small Image Commentary" says, "Using white reeds as a mat, softness is at the bottom," because the initial six, with a yin line at the very bottom of the hexagram, is like a soft object placed at the bottom. A gentleman who undertakes great affairs beyond the ordinary and shows the utmost respect is like using clean, soft reeds at the bottom, thus avoiding mistakes.

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。

The statement for line nine two says: A withered poplar tree sprouts new shoots, and an old man marries a young woman, there is no disadvantage. The Small Image Commentary explains: An old man marrying a young woman is a case where both parties go beyond the usual and combine with each other.

義曰：稊者，楊之秀也。此以陽居陰，是君子之人越其常分而過行其事者也。夫大過之時，聖賢君子能過行其事，以剛明之才、勤健之德，立天下之功業，使陵遲者得以興起之，隳壊者得以振舉之，故如枯槁之楊復生秀美之稊，衰老之夫而得少懦之女，復有生息之象也。「無不利」者，言聖賢之人過其常分以行事，使衰者復興，亡者復存，是所行無不得其利也。「象曰：老夫女妻，過以相與也」者，以老夫而得女妻，則有生息之漸；以女妻而得老夫，則有老成之漸，是皆過以相與者也。

Hu Yuan explained that "tai" refers to the tender sprout of a poplar tree. Nine in the Second, with a yang line in a yin place, represents the manner of a gentleman who goes beyond the ordinary and transgresses his proper role in action. In such an era, the sages and virtuous men can act beyond the conventional, using their strong and enlightened talents and diligent and vigorous virtues to establish achievements for the world, reviving what is decayed and restoring what is broken. Thus, it is like a withered poplar tree regrowing beautiful new sprouts, an old man marrying a young and weak woman, and thus regaining the signs of reproduction. The statement "there is no disadvantage" refers to the sages and virtuous men acting beyond their proper roles, reviving what is declining and preserving what is about to perish, so that every action brings no disadvantage. The "Small Image Commentary" says "an old man marries a young wife, they meet beyond the usual," meaning that an old man obtaining a young wife brings the possibility of reproduction; a young wife obtaining an old man gains the support of maturity and stability—both parties going beyond the usual to complete each other.

九三：棟撓，凶。象曰：棟撓之凶，不可以有輔也。

The third line statement says: The main beam bends, which is ominous. The Small Image Commentary explains: The main beam bends and is ominous because such a person cannot assist the sovereign.

義曰：大過之時，君子有為之際，故若過其分而行則可以立天下之功，若但守常之人，則未見其能成天下之事業也。九二能過分行之，故所行皆利；此九三有剛明之才德，而乃以陽居陽，則是守常之人，不能過行其事，如有才而不能施用，有德而不能操致，獨用匹夫之見而繫上六之應，使其政教愈敗，綱紀愈頹，若大廈之梁傾撓而不能扶持，是凶之道也。「象曰：棟撓之凶，不可以有輔也」者，夫天之生聖賢，將使拯天下之危難，濟天下之生靈，立其事業也。今九三乃為守常之人，有才而不能用，是不可以有輔於大過之君也。

Hu Yuan explained that such an era is precisely the time when a gentleman can achieve great accomplishments. Therefore, those who can go beyond the ordinary and act accordingly can establish meritorious deeds for the world; but those who merely stick to conventions will never be able to accomplish great things for the world. Nine Two is able to act beyond the ordinary, hence achieving smoothness everywhere. However, Nine Three, although possessing strong and enlightened talents, is a yang line in a yang position, which makes him a person who sticks to conventions and dares not go beyond them. It is like having ability but unable to use it, having virtue but unable to display it, acting only according to his own views, and being preoccupied with the private connection with the upper sixth line. As a result, the political and educational systems become more deteriorated, and the principles and norms become more disordered, just like the beams of a high building that have already bent and are no longer able to support the structure. This is the path of danger. The Small Image Commentary says, "The danger of the beam bending is because it cannot be assisted." This is because Heaven produces sages and virtuous people, originally intending for them to save the world's difficulties, to relieve the people's suffering, and to establish great achievements. Now, Nine Three is merely a person who sticks to conventions, with ability but unable to use it, so he cannot provide any assistance to the ruler in a declining era.

九四：棟隆，吉，有它吝。象曰：棟隆之吉，不撓乎下也。

The statement of the fourth line says: The main beam is raised straight, which is auspicious; but if there is another preoccupation, there will be regret. The Small Image Commentary explains: The main beam is raised straight and is auspicious because it does not bend downward.

義曰：夫大過之時，是本末衰弱之世，唯聖賢出乎其類，過行其事而拯濟之。今九四以陽居陰，是能過其位分以拯天下之弊，亦如大廈將傾而得良匠扶持之，使其樑棟隆起而得全安也。蓋衰亂之世，旣拯民出於塗炭，然後獲其亨通而得吉也。

Hu Yuan explained that such an era is one where both the fundamental and the superficial aspects are weak. Only the sages and virtuous ones can rise above the ordinary and take extraordinary measures to save the situation. Now, the ninth line in the fourth position, with a yang line in a yin place, is precisely the person who can go beyond his proper position to remedy the accumulated evils of the world. It is like a high building about to collapse encountering a skilled craftsman who supports it, restoring the beams to stand upright and ensuring safety. In a time of chaos and disorder, the first step is to rescue the people from suffering and hardship, and only then can one speak of achieving success and auspiciousness.

「有它吝」者，九四之應在初六，若聖賢之人慾興起天下之治，必須至公至平，用心不偏，獨力特行，挺然無所畏憚，使天下無一物不獲其賜，如此則可以興滯補弊，扶衰拯弱，而立功業於天下。若一有它志而繫於私應，則亦鄙吝之道也。「象曰：棟隆之吉，不撓乎下也」者，言九四雖下有初六之應，而已以剛明之才終不私累於已，是不撓於下，故獲吉。

"The phrase 'there is a regret' arises because the nine in the fourth position corresponds to the six at the beginning below it. If a sage wishes to revive the governance of the world, he must be extremely fair and impartial, with no bias in his mind, standing alone and acting independently, upright and fearless, so that nothing in the world is left without his grace. Only in this way can he revitalize stagnation, make up for deficiencies, support the weak, and save those in peril, thus establishing achievements for the world. If he ever entertains other thoughts or becomes entangled with private favors, he would fall into a narrow and contemptible path. The 'Small Image Commentary' says, 'The virtue of the beam is auspicious, for it does not bend downward,' meaning that although the nine in the fourth position corresponds to the six at the beginning below it, it relies on its strong and enlightened ability, ultimately not allowing private feelings to burden itself, so it does not bend downward, thus achieving auspiciousness."

九五：枯楊生華，老婦得其士夫，無咎無譽。象曰：枯楊生華，何可久也？老婦士夫，亦可醜也。

The fifth line statement says: A withered poplar tree blooms with flowers, and an old woman marries a young man; there is no fault, nor is there praise. The Small Image Commentary explains: A withered poplar tree blooming with flowers, how can this last long? An old woman marrying a young man is also an unbecoming thing.

義曰：聖賢之人居至尊之位，有大中之道，當衰弱之世，必須過越以行事，則可以拯救於時也。今九五以剛陽處於至尊，是居可致之位，操可致之資，是可以振綱紀於廢壊也。今反不能過越其分，而但固守已任，是亦守常之人也。以守常之人而拯天下之衰弊，故如枯朽之楊生其葩華易落之物，不若九二生稊之茂實；老婦得其士夫，無所補助，不能滋息，不若老夫之得其女妻也。然以陽居陽，當至尊之位，但得其無咎而已，然不能過越以行事，是以無休美之譽。

Hu Yuan explained that the sages and virtuous people who hold the highest position abide by the principle of maintaining the center and upholding the great. In times of decline, they must act beyond the ordinary in order to save the era. Now, the Nine in the Fifth occupies the highest position with a yang line, which can be said to be in a position where things can be accomplished and possesses the resources to achieve success. It should be sufficient to restore the broken norms and regulations. Yet it refuses to go beyond its proper role and merely sticks to its existing duties, making it a person who adheres strictly to conventions. Using someone who clings to conventions to save the world's decline is like a withered poplar tree producing a few easily falling flowers, which are not as flourishing and substantial as the new sprouts emerging from the Nine in the Second. It is also like an old woman who marries a young husband, who brings no benefit to the family and cannot bear children, which is not as beneficial as an old man marrying a young wife. However, since it holds a yang line in a yang position and occupies the highest position, it only incurs no fault. But because it does not act beyond the ordinary, it does not receive any commendation.

「象曰：枯楊生華，何可久也」者，言五當大過之時自守已分，若枯朽之楊生葩花易落之物，其榮茂不可得久也。「老婦士夫，亦可醜也」者，言衰老之婦得其士夫，無所補助，又不能生息，適足以鄙丑者也。

The Small Image Commentary says, "A withered poplar tree produces flowers, how can this last long?" This refers to the Nine in the Fifth position who, during a time of decline, merely holds to their proper role. It is like a dry and rotten poplar tree that produces a few easily falling flowers: it seems like a revival, but it cannot withstand even a breeze, and the brief flourishing does not last long. It also says, "An old woman marries a young man, which is also unbecoming." This refers to an old woman marrying a young man, who cannot offer any help and cannot bear children, appearing only unbecoming.

上六：過涉滅頂，凶，無咎。象曰：過涉之凶，不可咎也。

The statement of the sixth line at the top says: Forcing oneself to cross water, the water rises above the head, resulting in danger; but one should not blame him for this. The Small Image Commentary explains: Facing danger from crossing water冒险ly, this is something that should not be blamed.

義曰：以陰柔之質居上卦之極，當本末衰弱之世，而已雖有仁義不忍之心，憫生靈之塗炭，悼紀綱之廢墜，然而其體本柔弱，則是才小德薄之人，終不能濟天下之難，猶如渉險之人，其志雖欲終濟，其力薄而微弱，以至滅沒其首，是凶之道也。滅頂猶言涉難之也。「無咎」者，言上六有是心而欲濟天下之衰弱，然其才力寡薄，不能終濟，以至滅頂，是不可以咎責之也。「象曰：過涉之凶，不可咎也」者，志在拯難而雖至於滅頂，故聖人於此憫之，蓋此上六慾立天下之功業，何可咎責之也。

Hu Yuan explained that the sixth line at the top is a yin and flexible person located at the top of the upper trigram, precisely at a time when both the root and the tip are weak. Although he has a heart of benevolence and righteousness, unable to bear to see people suffering in water and fire, and grieves over the collapse of the moral order, his nature is weak and his ability is limited, so he is ultimately unable to shoulder the burden of saving the world from peril. This is like a person attempting to cross a dangerous river, who although determined to get across, lacks the strength, and ends up being submerged up to his head, which is the path of danger. The phrase "meng ding" (submerged to the head) is precisely describing his falling into peril. The line statement says "wu jiu" (no blame), meaning that the sixth line at the top has this intention to save the world from decline, but due to his limited ability, he cannot persevere and ends up being submerged to the head, which is not something to blame him for. The Small Image Commentary says "guo she zhi xiong, bu ke jiu ye" (danger of excessive crossing, not to be blamed), meaning that although he is determined to save the world from peril, even if he reaches the point of being submerged to the head, the sage here shows sympathy towards him - the sixth line at the top originally intended to establish achievements for the world, how could he be blamed?

習坎：有孚，維心亨，行有尚。

The Hexagram Statement of 《Xikan》 says: With sincerity in the heart, the mind is harmonious; thus, when acting, one will be esteemed.

義曰：按《序卦》云「物不可以終過，故受之以坎」，言君子之人所行必貴得其中，不可大過，大過則必有坎陷，故坎次於大過也。然此卦是伏羲所畫之卦，在八純之數，其七卦皆一字而名，獨此加「習」字者何也？蓋乾主於健，坤主於順，若是之類率皆一字可以盡其義，而此卦上下皆險，以是為險難重迭之際，君子之人當此重險之世，欲行事於天下，必當預積習之，然後可以濟其險阻；若不能預習之，則才小力薄，致滅其身，故聖人加「習」字者此也。

Hu Yuan explained that according to the "Xu Gua Zhuan," things cannot go beyond their limits indefinitely, so after "Da Guo" comes "Kan." This means that a gentleman's conduct should value the middle way and avoid excessive behavior, for excess will inevitably lead to downfall, hence "Kan" follows "Da Guo." This hexagram is one of the eight pure hexagrams drawn by Fuxi. The other seven hexagrams are named with a single character, but this one is given an additional character "Xi." Why? Because "Qian" represents strength and vigor, and "Kun" represents flexibility and compliance; these can be fully expressed with a single character. However, this hexagram has "Kan" both above and below, symbolizing a situation of repeated dangers and difficulties. A gentleman in such a dual perilous era, wishing to achieve something in the world, must repeatedly practice and become proficient beforehand, only then can he overcome the dangers. If he is not prepared in advance, his strength is weak and he will surely lose his life. The sage added the character "Xi" with this intention.

「有孚」者，孚，由中之信也。夫水之性，決之則流，防之則止，此水之信也。如君子之人知幾達理，行於險難，有至誠無不通者，以至誠無不通，若水流而坎險皆可以平之也。「維心亨」者，坎卦上下之中皆有剛明之德，是水之性至明而無所不通，如君子中有剛明之德，曉察險阻之事而便習之，所行不違於中，思慮不逾其志，如此則事無不獲其濟。

The Hexagram Statement says, "There is sincerity." "Sincerity" refers to genuine integrity from the heart. The nature of water is that when it is dug, it flows; when it is blocked, it stops. This is the reliability of water. Just as a gentleman is observant of circumstances, understands matters clearly, and walks through difficulties with sincerity, there is nothing he cannot achieve. With sincerity, there is no obstacle, just as water flows continuously, filling all pits and obstacles. It says, "Only with the heart can things be smooth," because in the Kan hexagram, the middle positions of both the upper and lower trigrams are yang lines, possessing the virtue of strength and clarity. Just as water is extremely clear and can flow through anything, a gentleman who possesses this virtue of strength and clarity can clearly see obstacles and is well practiced in dealing with them. His actions do not deviate from the middle path, and his thoughts do not stray from his original intentions. Thus, his endeavors will surely succeed.

「行有尚」者，夫水之性，凡坎險之處無不流而至之，故能平其險難而潤澤萬物，為時之所尚也。若君子之人當險難之時，力能扶持之，蓋由以仁義之道、才智之美，上而朝廷有其德，下而萬物被其澤，亦如水之無不潤而為時所尊尚也。

It says "to act with reverence." "Reverence" means to hold in high esteem. Water's nature is that wherever there are pits, obstacles, or dangers, it will not fail to flow through them. Thus it can level dangers, nourish all things, and is therefore held in high regard by the world. The gentleman is also like this: when facing difficulties, he can rise up to uphold the overall situation, relying on the virtue of benevolence and the beauty of wisdom. He brings virtue to the court above and benefits all things below, just as water nourishes everywhere, so he is also held in high esteem by the world.

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 Commentary on the Judgment says: "The hexagram of Water and the Journey" signifies continuous and overlapping dangers. Water flows ceaselessly without ever filling a single place, moving through dangerous terrain yet remaining faithful to its course. "Only the heart is passable" because the yang lines are in the central positions of both the upper and lower trigrams; "the journey is commendable" because proceeding forward leads to achievement. The danger of heaven lies in its lofty and inaccessible nature, the danger of earth lies in its mountains, rivers, and hills, and kings and princes set up obstacles to guard their states. Danger is a thing used according to the time, and its function is indeed great.

義曰：夫坎，險也，陷也。此卦上下皆坎，是重險之象也，亦言聖賢之人慾致天下之事業，惟坎險之事最難，則必素習之，然後可以拯濟其事也，故曰「習坎，重險也」。「水流而不盈，行險而不失其信」者，夫水之流者，盈於一坎而又之一坎，無有盈滿而不流者，若險峻之處則決然而往，無所凝滯，是其信也。猶君子之人當險難之世，奮然不顧其身，竭力盡誠往而拯其難，無有凝滯，是猶水之流而不失其信也。

Hu Yuan explained that Kan means danger and being trapped. Since both the upper and lower parts of this hexagram are Kan, it represents a situation of double danger; it also means that for sages and virtuous people, the most difficult thing in accomplishing the world's affairs is dealing with dangerous and difficult matters. They must practice and become familiar with these situations in daily life, so that they can deal with them effectively when the time comes. Therefore, the Commentary on the Judgment says, "Practice of danger, double danger." "Water flows without overflowing, moving through danger without losing its sincerity" because water always fills one pit and then flows to the next, never stopping when it is full. When encountering steep and dangerous places, it rushes down resolutely without hesitation, which is its sincerity. This is like a gentleman in a dangerous era, who dares not hesitate for his own safety, and uses all his strength and full sincerity to save the distressed, just as water flows continuously without losing its sincerity.

「維心亨，乃以剛中」者，此卦以陽居中，是有剛明之德而行於險難之中，故無有不通也。「行有尚，往有功」者，言水之性流於下而潤澤萬物，是有生育之功，為時之尚；君子之人素能習其坎難之事，是以往則有其成功也。

"The mind is open and smooth, because the two trigrams of this hexagram both have a yang line in the central position, representing a virtue of strength and clarity, walking through difficulties. Therefore, there is nothing that cannot be passed through. 'Going is commendable, proceeding brings merit,' refers to the nature of water, which flows downward to nourish all things, thus having the function of generating and nurturing, and therefore being highly esteemed by the world. The gentleman has practiced and mastered the skills to deal with difficulties in daily life, so when he takes action, he can achieve success."

「天險不可升」者，此以下廣明險之義。言天之崇髙極遠，不可階梯而升，其神明之道不可測度，故能保其崇髙。「地險山川丘陵」者，言地有髙山大川、髙丘峻陵，以包藏萬物而不可踰越，故物得其保全也。「王公設險以守其國」者，言王公法天地之險，而扼衝要之地，據形勢之以建其國，髙城池外為之固，堅甲利兵內為之戒，嚴刑法以除奸，飭教化以厲俗，如此所以保國家之大而固其基業之久也。「險之時用大矣哉」者，言預能習坎險之事，及是時用其道以濟之也。

After "Heavenly dangers cannot be climbed," the passage further explains the meaning of "danger." Heaven is lofty and vast, and no ladder can be built to reach it; its mysterious and profound workings cannot be measured, so it can preserve its lofty status. "Earthly dangers are mountains, rivers, and hills," meaning that on earth there are high mountains, great rivers, and steep hills that enclose all things and prevent them from being easily crossed, thus preserving all things. "Kings and princes set up dangers to guard their states," meaning that kings and princes follow the principle of danger from heaven and earth, controlling key passes and relying on terrain to establish their capitals: they have high walls and deep moats as defenses outside, and strong armor and sharp weapons as precautions inside; they use strict laws to eliminate villains and orderly education to cultivate customs—only in this way can they preserve the grand scale of their states and the long-lasting stability of their foundations. "Dangers are of great use at the right time," meaning that if one practices and becomes skilled in dealing with dangers in ordinary times, then when difficulties arise, one can use these methods to overcome them.

象曰：水洊至，習坎。君子以常德行，習教事。

The Great Image Commentary says: Water flows in continuous waves, which is the image of the hexagram "Contemplation." The gentleman takes inspiration from this, maintaining his virtue consistently and repeatedly practicing the education and guidance of the people.

初六：習坎，入于坎窞，凶。象曰：習坎入坎，失道凶也。

The line statement for the first line says: Being in a situation of great danger, yet falling into a pit within a pit, resulting in calamity. The small image commentary explains: Being in a dangerous situation and then falling into a pit is due to losing the correct path, which leads to calamity.

義曰：窞者，坎中之坎也。大凡居險難之世，必有剛明之德而素習其事，然後其道可行於天下。今初六以陰柔居坎險之始，而上又無其應援，是其卑而不能自奮，柔而不能自立，位卑身弱，又不能素習其坎險之事，以至復入於險之處，涉其難愈，凶之道也。「象曰：習坎入坎，失道凶也」者，言初六之柔弱不能自立，以之治一身則一身不治，以之治一國則一國不治，以之治天下則失治天下之道，是其懦弱失道之甚，愈往則凶愈也。

Hu Yuan explained: "Kan" refers to a deeper pit within a pit. Generally, when one is in a dangerous era, one must possess strong and enlightened virtue, and have practiced and mastered the skills to deal with dangers, so that one's own principles can be implemented throughout the world. Now, the line Initial Six, with its weak and yielding nature, is located at the very bottom of the dangerous situation of Kan, and there is no corresponding support above. Therefore, it is in a low position and lacks strength to strive forward, is soft and unable to stand on its own; being in a low position, weak in body, and without having practiced the skills to deal with dangers before, it gradually sinks into a deeper dangerous situation, sinking deeper and deeper, which is the path of danger. The "Small Image Commentary" says, "Practicing Kan and entering Kan, losing the right path brings misfortune," meaning that Initial Six is too weak to stand on its own: using this kind of condition to govern oneself, one cannot govern oneself well; using it to govern a country, one cannot govern the country well; using it to govern the world, one loses the correct path of governing the world. This is the extreme of weakness and losing the right path, and the deeper one goes, the greater the danger becomes.

九二：坎有險，求小得。象曰：求小得，未出中也。

The line statement for line nine two says: Being in a pit and still facing danger, one's aspirations can only yield small gains. The small image commentary explains: The reason for only small gains is that one has not yet reached the middle of the dangerous situation.

義曰：夫聖賢之人有剛明之才德，又加之以大中之道，乗時藉勢，其道足行於天下也。今九二雖有剛明之德，而居二陰之間，不遭其時，不得其位，其道不得行於天下，在於坎難之中，必有危險之事也。「求小得」者，夫君子有才懐德，得時居位，行其道於天下，無所求而不得；今九二雖有才德，然不得其時與位，而又未出於險中，是以所求止小得而已。

Hu Yuan explained that the virtuous and wise possess strong and enlightened talents, and if they adhere to the principle of upholding the middle and the great, and if they can follow the right timing and take advantage of the situation, their ideas will be able to be implemented throughout the world. Now, although nine two has the virtue of strength and clarity, it is sandwiched between six at the beginning and six in the third, both yao of yin. It has not encountered a favorable time, nor has it attained the appropriate position, so its ideas cannot be spread throughout the world, and people remain trapped in the danger of kan. Therefore, they will inevitably encounter dangerous situations. The phrase "seeking small gains" is because the gentleman has ability and virtue. If he also meets the right timing and holds the proper position, and thus can spread his ideas throughout the world, then he will achieve whatever he seeks. Now, although nine two has ability and virtue, it has not encountered the right timing or position, and has not yet escaped the dangerous situation, so whatever he seeks will only result in small gains.

六三：來之坎坎，險且枕，入于坎窞，勿用。象曰：來之坎坎，終無功也。

The third line statement says: advancing is a pit, retreating is also a pit; the situation is dangerous and one can onlywith difficulty rest against the danger, eventually falling into a pit within a pit. At this time, there should be no action. The Small Image Commentary explains: coming and going are all pits and obstacles, ultimately leading to no success.

義曰：夫有剛明之才德而履於中正，則庶可拯其險難也。今六三居不得中，履復失正，而又介重坎之間，若來居於位則未出於坎，若往之於上則復有其坎，是其往來之間皆其坎險也。「險且枕」者，蓋身在於坎而下乘九二之剛，是旣險而又且枕於險也。「入于坎窞勿用」者，言六三以其不中不正，身在於險而又枕於險，以此而往則愈入於難之也，入於難之人是終不可以有用也。「象曰：終無功也」者，言此六三欲用之以治險難，則無有其成功也。

Hu Yuan explained that one must possess strong and enlightened virtue and be able to stay in the center and maintain correctness in order to barely be able to rescue from danger. Now, the sixth trigram in the third position is not in the central position and is not in a proper place, and it is sandwiched between two layers of the dangerous trigram Kan. If it retreats back to its original position, it remains in the pit; if it moves forward one step, there is still a pit ahead. Therefore, it moves back and forth, and everywhere is dangerous. The phrase "danger and lying on top" is because it is in the middle of Kan, and it is lying on top of the yang trigram nine two. The Book of Changes explains "bearing and riding": a yin line located above a yang line is called "riding," and one located below is called "bearing." Riding on yang is against the trend, while bearing yang is in harmony. Since the sixth trigram in the third position is already in danger and is riding on a yang line, it is like lying on top of danger. The phrase "entering the bottom of the pit, do not use" means that since the sixth trigram in the third position is neither in the center nor in the correct position, and it is in danger while lying on top of danger, continuing in this way will only lead to deeper entanglement. A person who is already in danger will ultimately be of no use. The Small Image Commentary says "finally no achievement," meaning that trying to use the sixth trigram in the third position to manage danger will result in no success.

六四：樽酒簋貳，用缶，納約自牖，終無咎。象曰：樽酒簋貳，剛柔際也。

The statement of the fourth line says: A single cup of wine and two bowls of food, placed in simple earthenware vessels, conveying this simple sincerity through the window, ultimately without fault. The Small Image Commentary explains: Treating each other with such simplicity, a single cup of wine and two bowls of food, represents the harmonious meeting of yang and yin.

義曰：言六四出於下卦而居上卦之始，以陰居陰，是履得其正，上又近九五之君，九五又無應，故盡心而委任之，上下相交，君臣相接，故上無猜忌之心，下無疑貳之志，故其相待之物不假外飾，雖以一樽之酒、貳簋之食，又以瓦缶質素之器，納其至約於戶牖之間，以此相待，亦終無其悔咎也。蓋至誠相通，心志相交，故不假飾於外物，蓋牖者所以通幽而達明也。「象曰：剛柔際也」者，謂君臣之道相交際也。

Hu Yuan explained that the sixth line in the fourth position has already left the lower trigram and is situated at the beginning of the upper trigram. It is a yao of yin in a yin place, thus occupying a proper position. Above it is the nine in the fifth position, the sovereign. The nine in the fifth has no other corresponding yao, so it wholeheartedly trusts the sixth line in the fourth. The upper and lower trigrams are in mutual communication, and the sovereign and subject accept each other. Therefore, the superior has no suspicion, and the inferior has no double-mindedness. Thus, the manner of treating each other does not need external embellishment. Even a single cup of wine and two bowls of food, placed in a simple earthenware vessel, and offered through the window, will ultimately not lead to regret or error. This is because both parties communicate with utmost sincerity and their hearts are in harmony, so there is no need for external adornment. The function of a window is originally to connect the dark with the bright. The Small Image Commentary says, "The meeting of the firm and the yielding," which refers precisely to the mutual connection and intimacy between sovereign and subject.

九五：坎不盈，祗旣平，無咎。象曰：坎不盈，中未大也。

The fifth line statement says: The pit has not yet been filled, but when the dangerous place is filled, there will be no fault. The Small Image Commentary explains: The pit has not yet been filled because the virtue of being in the center has not yet fully manifested.

義曰：九五當坎之時，居至尊之位，有剛明之德、大中之道，然而猶居上坎之中，未出險難，是坎險未盈者也。「祗」，辭也。若坎險旣平，則是出於險難，故曰「無咎」。「象曰：坎不盈，中未大也」者，言五在坎之中流之未盈滿，喻君之道未盡，得其勢未能大亨通也。

Hu Yuan explained that the Nine in the Fifth is in a dangerous situation, yet holds the supreme position, possessing the virtue of strength and clarity, and adhering to the principle of maintaining the center and upholding great principles. However, it is still in the middle of the Upper Trigram Kan, not yet having escaped the danger. Therefore, the pit has not yet been filled. The word "祗" in the Line Statement is merely a particle. When the dangerous place is filled flat, it means one has already emerged from the danger, hence there is no fault. The Small Image Commentary says, "Kan is not full, the center is not yet great," meaning that the Nine in the Fifth is still in the middle of the water of Kan, and the water has not yet accumulated fully. This is a metaphor for the ruler's governance not yet being perfect. Although he has attained his position and power, he still cannot achieve great success.

上六：係用徽纆，寘于叢棘，三歲不得，凶。象曰：上六失道，凶三歲也。

The statement of the sixth line at the top says: bound with a rope, imprisoned in a cage made of thorns, unable to escape for three years, resulting in misfortune. The Small Image Commentary explains: the sixth line at the top has lost the correct path, thus enduring misfortune for three years.

義曰：上六處兩坎之上，險惡之極者也。是險惡而不悛，如何處之？宜繫之以徽纆之索，置之於叢棘之下，使之思其過，至於三年天道小變之時，苟不改其惡，是終不能改，然後刑之，此凶之道也。

Hu Yuan explained that the Sixth at the Top is at the very top of the two layers of Kan danger, representing a person who has reached the extreme of peril. Since he is in a dangerous situation yet refuses to repent, how should he be dealt with? He should be tied up with ropes and imprisoned in a cage made of thorns, so that he may reflect on his mistakes. If after three years, when the heavenly way undergoes a minor change, he still does not reform his evil deeds, then it is certain he will never change, and only then should punishment be inflicted. This is precisely the way of great peril.

「象曰：上六失道，凶三歲也」者，夫君子之人在平夷之地能思其過，如顏氏「不遠復，無祗悔」；小人之情則險惡，教化不能導之，乃置之牢獄三歲而使省其過，是其失道之人也。故《周禮》司圜掌收教罷民，凡害人者弗使冠飾而加明刑焉，任之以事而收教之，能改者上罪三年而舍，中罪二年而舍，下罪一年而舍；其不能改而出圜土者殺，雖出，三年不齒，此之謂也。

The Small Image Commentary says, "The sixth line at the top loses the path, hence calamity for three years." A gentleman, even in a peaceful and favorable situation, can reflect on his mistakes, like Yan Hui who does not go far before turning back, thus avoiding regret. However, the nature of a petty person is evil, and he cannot be moved by education or guidance. Therefore, he must be imprisoned for three years to force him to examine his faults. This is what is meant by losing the right path. Therefore, the Book of Rites records that the official in charge of prisons, the Master of the Prison, is responsible for managing and educating those who behave improperly. Those who harm others are not allowed to wear ornamental hats, but are instead given instruments that indicate their crimes, and they are made to work while being guided and taught. Those who repent are released after three years for serious crimes, two years for medium crimes, and one year for minor crimes. Those who refuse to repent and escape from the prison are executed. Even after their sentence is completed, they are not counted among the common people for three years. This is precisely the meaning of this statement.

離：利貞，亨。畜牝牛，吉。

The Hexagram Statement of 《Li》 says: It is advantageous to maintain the correct path, thus leading to success. Cultivating a nature as gentle and compliant as a mother cow brings good fortune.

義曰：按《序卦》云「坎者，陷也，陷必有所麗，故受之以離」，蓋言險難之後必須附文明之人，然後得其安也。離者，麗也，日也，文明也，人君之象也，兩日相併，聖明相繼之義也。「利貞亨」者，言聖賢之君繼世以有天下，必皆以正道而為治，然後天下獲其利而得亨通矣。故古之堯老而舜繼，舜老而禹繼，禹老而啟繼，是其聖賢之君皆以正道相繼而無不得其亨通。又若下之者麗於上，上之者麗於下，皆以正道，然後可盡得其亨通矣。

Hu Yuan explained that according to the "Xu Gua Zhuan," Kan represents a pitfall; after a fall, one must necessarily rely on something, so the "Kan" hexagram is followed by "Li." This means that after experiencing difficulties, one must rely on a civilized person, and only then can stability be achieved. "Li" signifies reliance, as well as the sun, civilization, and the symbol of a ruler. When two "Li" hexagrams are stacked together, they represent two suns side by side, symbolizing the continuous succession of sage rulers. The phrase "Li Zhen Heng" refers to the fact that sage rulers passing down the throne through generations must govern according to the right path, thereby benefiting the people and achieving harmony. Therefore, in ancient times, Yao, when old, passed on the throne to Shun; Shun, when old, passed it to Yu; Yu, when old, passed it to Qi. These sage rulers succeeded each other according to the right path, and there was no failure. Moreover, the lower ranks rely on the upper ranks, and the upper ranks rely on the lower ranks. When both follow the right path, they can fully achieve harmony.

「畜牝牛吉」者，牛卽柔順之物，所以任重而致遠也；牝者又柔之謂也，則是牛而又牝，言至柔至順之故也。蓋聖賢之人繼世以治天下，其所畜之臣必須有遠大之才，堪任國家之事，有柔順之德，不奪君之權，使之上則盡忠於國，下則竭誠於民，如此故能成天下之治，相繼不絶也，若周之周公、湯之伊尹、漢之平勃是也。

The saying "raising a female cow is auspicious" is because cows are naturally docile animals capable of bearing heavy loads and traveling long distances. "Female" signifies femininity and softness, so a female cow represents the utmost in gentleness and obedience. A wise and virtuous ruler, passing down his rule through generations, must cultivate and employ ministers who possess great ability, capable of shouldering the state's great affairs, while also possessing the virtue of gentleness and obedience, without encroaching upon the sovereign's authority. They should be loyal to the state above and sincere to the people below. Only in this way can the ruler achieve great governance, with the dynasty continuing unbroken from one generation to the next. Figures like the Duke of Zhou of the Zhou dynasty, I Yin of the Shang dynasty, Chen Ping and Zhou Bo of the Han dynasty were exactly such individuals.

彖曰：離，麗也。日月麗乎天，百榖草木麗乎土，重明以麗乎正，乃化成天下。柔麗乎中正，故亨，是以畜牝牛吉也。

The Commentary on the Judgment says: Li means attachment. The sun and moon attach to heaven, and all grains and plants attach to earth; two bright lights attach to the right path, thus they can educate and perfect the world. The gentle and compliant attach to the center and righteousness, so they are smooth and successful. Therefore, it is said that the virtue of a gentle and compliant cow, which is like a mother cow, is auspicious.

義曰：此言離者，麗著之義也，故因而廣明離之義。日月所以常明，晝夜不息，幽隠之間無所不燭者，蓋其上麗著於天故也；百榖草木所以春生夏長、秋成冬收，小大髙下無不遂其宜者，蓋其下麗著於土故也。「重明以麗乎正，乃化成天下」者，言上下重離，兩日之象，是聖賢以柔順之道相繼而明，而又附麗於正道而行，使其教化流行，德澤洋溢，如是故能化成天下之俗也。

Hu Yuan explained that here "Li" refers to the meaning of attachment. He then elaborated on its principles. The sun and moon remain bright and constant, day and night never cease, and even the most hidden and dark places are illuminated, because they are attached upward to heaven. Similarly, all grains and plants sprout in spring, grow in summer, mature in autumn, and are stored in winter, regardless of their size or height, each finding its proper place, because they are attached downward to earth. "Two bright lights shining upon the correct path, thus transforming the world," means that both heaven and earth are represented by the Li trigram, symbolizing two suns, representing sage kings who illuminate the world with gentle and harmonious virtue, following the correct path, thus spreading education and virtue throughout the world, and thus transforming and perfecting the customs of the people.

「柔麗乎中正，故亨」，謂二五也，言上下皆以柔順之道而麗著於中正之位，是其君臣皆以柔順而居中正，以成天下之治而獲其亨也。然而聖賢之君，其所畜之人有遠大之才、有重厚之德，使之竭誠盡節，如此故能亨繼世以有天下，為萬世之福，故曰「是以畜牝牛吉也」。

"The softness adheres to the central and upright, thus achieving success" refers to the two yao (lines) six two and six five, which are yin lines. It means that both the upper and lower trigrams rely on the way of flexibility and compliance, attaching themselves to the central and upright position. The sovereign and ministers both reside in the central and upright position by means of flexible and compliant virtue, thus achieving the governance of the world and attaining success. Moreover, the sage kings nurture and employ people of great ability and profound virtue, allowing them to give their utmost loyalty and uphold their integrity, thus achieving success in passing down the world from generation to generation, becoming a blessing for all ages. Therefore, the Commentary on the Judgment says, "Thus it is auspicious to keep a female ox."

象曰：明兩作，離。大人以繼明照于四方。

The Great Image Commentary says: Light rises twice, which is the image of the Li hexagram. The great person takes inspiration from it, maintaining unceasing brightness to illuminate all around.

義曰：上下二離，是兩明也，兩日重光臨照不絶之象也。大人者，言大才大德之人，以其文明柔順之道相繼以有天下，而臨照于四方，幽隱無所不燭，其光明相繼綿綿而不絶也。

Hu Yuan explained that the two lower and upper Li trigrams represent two layers of brightness, depicting the overlapping and continuous illumination of two suns. The term "da ren" refers to those who are virtuous and capable, who through the way of civilization and gentleness, successively possess the world from one generation to the next. Their radiance extends to all directions, illuminating even the most hidden and dark corners. This brightness is passed down continuously, enduring without interruption.

初九：履錯然，敬之，無咎。象曰：履錯之敬，以辟咎也。

The line statement for Chou Jiou says: With steps crossing and movements cautious, one can maintain a respectful attitude and thus avoid mistakes. The Small Image Commentary explains: The caution and respect at the beginning of the movement are precisely what help to avoid errors.

義曰：錯然者，敬之之貌也。言此初九居離之初，如日之初生，未明照於天下，若繼嗣之君於事之初，則當常錯然警懼，以進德修業，上副祖宗之託，下慰生民之望，所以得免其咎。「象曰：履錯之敬，以辟咎也」者，言居事之初不能修省恭謹，則未免其咎。

Hu Yuan explained that "cuoran" refers to a respectful and cautious demeanor. The line "Chu Ji" is at the lowest position of the Li hexagram, akin to the sun just rising, which has not yet illuminated the world; it is also like a newly enthroned ruler who has just taken over governance and should always be vigilant and cautious, thus cultivating virtue and practicing his duties. He should not fail his ancestors above and should comfort the people below, thereby avoiding mistakes. The "Small Image Commentary" states, "Lǚ cuo zhi jing, yi bi jiu ye," which in reverse implies that if one is not self-reflective and cautious at the beginning of an affair, he is bound to make mistakes.

六二：黃離，元吉。象曰：黃離元吉，得中道也。

The Line Statement of the Second Line says: Taking the yellow color, which represents harmony and centrality, as the basis, it is greatly auspicious. The Small Image Commentary explains: Being attached to yellow and achieving great good fortune is because it has attained the way of centrality.

義曰：六二居下卦之中，以陰居陰，是旣中且正，如日之中，朝廷明盛，行政施令，為皇極之化，故有元大之吉。「象曰：得中道也」者，蓋黃者，中也，以其有中正文明之德，此所以自然得其元吉。

Hu Yuan explained that the line six two is in the central position of the lower trigram, with a yao of yin in a yin place, thus both occupying the center and being proper. This is like the sun rising to the zenith, the court being clear and prosperous, issuing decrees and implementing education in accordance with the great middle and proper way, hence achieving the greatest auspiciousness. The Small Image Commentary says "having the middle path," because yellow is the color of the center among the five colors, and it represents "middle"; since line six two possesses the virtue of occupying the center and maintaining properness, as well as having bright cultural qualities, it naturally attains the greatest auspiciousness.

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？

The third line statement says: The image is of the sun already leaning westward; at this time, if one cannot beat the clay drum and sing for pleasure, enjoying old age, then there remains only lamentation over old age and decline, which is dangerous. The Small Image Commentary explains: When the sun has already leaned westward, how can it last long?

義曰：九三過離之中，如日之昃，其光有所虧也。若人之年已衰耋，必當求其代則可也：在家則致家事於其子，在朝則致朝事於其臣，以安神養志也，然後得其吉。今三不能鼔缶而歌以養衰老，則至於教化陵遲，萬事隳壊，是以有大耋之諮嗟，凶之道也。若堯之耄期倦於勤，以舜代之；舜之耄期倦於勤，以禹代之，故得教化大行，致太平之久，所以免大耋之嗟矣。「象曰：何可久也」者，言日之既昃，不久而傾，若人之年已衰老，不能鼔缶自樂以安神養志，使教化陵遲，是何可以長久也。

Hu Yuan explained that Nine in the Third has passed beyond the central position of the Lower Trigram Li, just like the sun has already set and its light begins to wane. When a person reaches old age and physical decline, he should find someone to take over. At home, he should entrust household affairs to his son; in the court, he should entrust state affairs to his ministers, so as to rest his mind and cultivate his spirit, thus achieving吉祥. Now, Nine in the Third cannot beat the drum and sing, and cannot enjoy his old age in peace, so government orders and moral teachings gradually decline, and all things fall into disarray, leaving only the sorrow of old age and decline. This is the path of danger. Conversely, when Yao reached old age and was tired of governing, he appointed Shun to take over; when Shun reached old age and was tired of governing, he appointed Yu to take over. Thus, moral teachings flourished greatly, and peace was maintained for a long time, thus avoiding the sorrow of being old and without support. The Small Image Commentary says, "How can it last long?" It means that when the sun has already set, it will not be long before it sets completely; if a person has already reached old age and cannot beat the drum and sing, and cannot rest his mind and cultivate his spirit, but instead allows moral teachings to gradually decline, how can such a situation last long?

九四：突如其來如，焚如，死如，棄如。象曰：突如其來如，無所容也。

The statement of the fourth line says: It comes abruptly, like fire rising and burning, like dying by violence, like being cast away and despised. The Small Image Commentary explains: It comes so abruptly because there is no place for him in the world.

義曰：九四已出於下卦而在上卦之初，如日之已沒而再出，突然而明，是猶以其非道遽然而進，且切近至尊大臣之位，其身不正，恃其權位，乃欲炎於上，故至焚如；然失其為臣之道，逼君之位，如是則死之亦宜，故言死如；若然，人神所共棄，天下之所不容，故曰棄如。

Hu Yuan explained that the Nine in the Fourth has already left the lower trigram and is now at the beginning of the upper trigram, like the sun setting and then suddenly appearing again, shining brightly. This is like someone who does not follow the proper path but suddenly rises to power. It is also close to the supreme ruler's position, occupying the position of a minister, yet is not upright, relying on its position of power, and even wants to surpass the ruler. Its arrogance rises, hence it is called "burning bright." However, it has lost its proper role as a minister, encroaching upon the ruler's position, and thus deserves to meet a fatal end, hence it is called "dying bright." At this point, both people and spirits despise it, and there is no place in the world for it to take refuge, hence it is called "being cast out bright."

六五：出涕沱若，戚嗟若，吉。象曰：六五之吉，離王公也。

The line statement of the fifth line says: tears flow like rain, sorrowful sighs, auspicious. The small image commentary explains: the fifth line is auspicious because it is in accordance with the position of the prince and duke.

義曰：六五為離明之主，然以柔弱之質居於至尊，下為九四強臣之所逼，至於出涕沱若，而又憂戚嗟傷，言慎之至也，以其憂懼如是之至，然後得其吉也。「象曰：六五之吉，離王公」者，雖為強臣所逼，然居於至尊，麗著於王公之位，天下之所順，又能憂傷之至，故獲其吉。

Hu Yuan explained that Six in the Fifth is the main line of brightness in the Li hexagram. However, it occupies the supreme position with a soft and weak nature, and is pressured by Nine in the Fourth, a powerful minister below. This leads to tears like rain and deep sorrow and sighing, illustrating its extreme caution. Because it reaches such a level of fear and anxiety, it attains good fortune. The Small Image Commentary says, "The good fortune of Six in the Fifth is because it is the sovereign of Li." This means that although it is pressured by a strong minister, it still holds the supreme position, relying on the position of a sovereign. All under heaven obey it, and because it reaches such a level of anxiety, it attains good fortune.

上九：王用出征，有嘉折首，獲匪其醜，無咎。象曰：王用出征，以正邦也。

The line statement of Upper Nine says: The king goes to war and achieves commendable military achievements—only the principal offenders are executed, and the captured are not the ordinary followers, thus there is no fault. The Small Image Commentary explains: The king goes to war with the purpose of rectifying the state.

義曰：丑，眾也。上九亦如三過其中，是政教已衰，故有四夷侵侮、諸侯背叛之事，王於是以兵征之。徵者，正也，徵於四夷所以正華夷之體，徵於諸侯所以正君臣之義，誅其元惡，弔民伐罪而已，故折其首惡，匪及其眾，則有嘉美而無悔咎。「象曰：王用出征，以正邦也」者，言王之用以出征，以正萬民之法，君則君，臣則臣，邦國從而正矣。

Hu Yuan explained that the character "chou" in the line statements refers to the common people and followers. Both the upper nine and the ninth in the third line have crossed the central position of the primary hexagram, indicating that the government and moral teachings have declined, leading to disturbances from surrounding tribes and rebellions by the feudal lords. The king thus launches military campaigns. "Zheng" means "to correct" or "to regulate": waging war against the surrounding tribes is to correct the proper distinctions between the Huaxia and the surrounding peoples; waging war against the feudal lords is to correct the proper relations between the ruler and the minister. The action involves only punishing the principal offenders, comforting the people, and punishing those who have committed crimes. Therefore, only the chief criminals are executed, without involving the followers, resulting in commendable achievements without regret or mistakes. The "Small Image Commentary" says, "The king uses military campaigns to correct the state," meaning that the king launches military campaigns to correct the laws governing the people, making the ruler truly a ruler and the minister truly a minister, thus bringing the state into proper order.

咸：亨，利貞，取女吉。

The Hexagram Xian: Smooth, favorable to holding to the right path, taking a woman as a wife brings good fortune. "Yuan, Heng, Li, Zhen" is the most common set of statements in the Hexagram Statements of the Zhou Changes. This hexagram only mentions "Heng, Li, Zhen" three characters: "Heng" refers to mutual emotional communication without obstruction, "Li Zhen" refers to benefit in holding to the right path; "qu" here is used as "qu" meaning to take as a wife.

義曰：夫有天地萬物、男女夫婦、君臣上下，莫不有感之道，然後得其理。故聖人作《易》，以通神明之徳，以類萬物之情，分乾、坤、坎、離為上經，取咸、恆、既濟、未濟為下經，以盡天道人事之理。咸，感也，天地之大經、夫婦之大倫，故為下經之首也。

Hu Yuan explained: Heaven and Earth, and all things, male and female, husband and wife, ruler and subject, and superiors and inferiors, all exist with the principle of mutualsympathetic response. Only throughsympathetic response can the boundaries and order of each thing be established. Therefore, the sage composed the Zhou Changes, using it to connect with the virtue of the divine and to compare with the actual conditions of all things. The Qian, Kun, Kan, and Li were arranged as the main sections of the Upper Classic, while Xian, Heng, Ji Ji, and Wei Ji were selected as the main sections of the Lower Classic, in order to exhaust all the principles of heaven's way and human affairs. "Xian" meanssympathetic response, which is both the great constant of the operation of heaven and earth and the great ethical principle of the union between husband and wife. Therefore, it is placed at the beginning of the Lower Classic.

亨利貞者，言天地不交則萬物無以化生，男女不感則人倫之道廢，是皆有感而後亨也。然既交感，不可邪諂，必利以正道，則盡感之義，故曰亨利貞也。取女吉者，言感之為道莫速於男女，男女相感然後萬物化生。故此卦上兊而下艮，在《說卦》云：艮三索而得男，故謂之少男；兊三索而得女，故謂之少女。言以少男取於少女，則人倫正而天地之義畢，故咸之道利取女吉也。

The Hexagram Statement says "smooth, advantageous to be sincere." This means that when the energies of Heaven and Earth do not interact, all things cannot be generated and transformed; when men and women do not respond to each other, the principles of human relations will be abandoned. Thus, it is evident that all things first require mutual response, and only then can they be smooth. However, since there is mutual interaction, one must not use perverse or flattery to please the other. One must maintain sincerity and righteousness in relations, which is the true meaning of response, hence the Hexagram Statement says "smooth, advantageous to be sincere." The Hexagram Statement also says "taking a wife is auspicious." This refers to the principle of response, which is most immediate in the relationship between men and women. When men and women respond to each other, all things can be generated. Therefore, this Hexagram has the upper trigram of Dui (Lake) and the lower trigram of Gen (Mountain). The "Commentary on the Trigrams" says that Gen is the trigram obtained after the interaction of Qian and Kun three times, thus called "the Young Male"; Dui is the trigram obtained after the interaction of Qian and Kun three times, thus called "the Young Female." When the Young Male approaches the Young Female, human relations are properly established, and the principle of generation and transformation of Heaven and Earth is complete. Therefore, the principle of the Hexagram Xian is considered auspicious when taking a wife.

彖曰：咸，感也。柔上而剛下，二氣感應以相與，止而說，男下女，是以亨利貞，取女吉也。天地感而萬物化生，聖人感人心而天下和平。觀其所感，而天地萬物之情可見矣。

The Commentary on the Judgment says: Xian means mutualsympathetic response. A yao of flexibility is above while a yao of strength is below -- "Yin and Yang" are terms used in The Zhou Changes to refer to the yang lines and yin lines, as well as the qualities of strength and flexibility. The two energies of Yin and Yang respond to each other and are mutually affectionate. The lower trigram Gen has the virtue of stillness, and the upper trigram Dui has the virtue of joy. The man takes the initiative and submits to the woman, thus it is smooth, favorable for uprightness, and auspicious for marriage. When heaven and earth interact, all things are generated and nurtured; when a sage moves the hearts of the people, the world becomes peaceful. By observing the principles of mutualsympathetic response, the true nature of heaven, earth, and all things can be clearly understood.

義曰：夫柔者，子也，臣也，婦也，女也，至賤也；剛者，父也，君也，夫也，男也，至貴也。貴上賤下，人之常道也，人之交感之義也。夫女守正靜，男以禮下之，則夫婦道成而父子之親可見也；如賢者懐道義，君以禮下之，則君臣之義行而上下之禮興也。或賢者以道自處，君不能以禮下之，則君臣之分廢矣；是女守而男不以禮下之，則夫婦之道亦罔克成也。

Hu Yuan explains: The term "flexible" refers to the son, the subject, the wife, and the woman, who are at the lowest position in the hierarchy of respect and subordination. "Strong" refers to the father, the sovereign, the husband, and the man, who are at the highest position. The superior occupies the upper position, while the inferior is in the lower position; this is the constant principle in the world and the proper boundary when people interact with each other. When the woman maintains her virtue and remains quiet, and the man approaches with propriety and humbles himself, the way of husband and wife is established, and the affection between father and son is thus revealed. Similarly, the virtuous person holds onto righteousness and remains self-restrained, while the sovereign approaches with propriety and humbles himself, thus the distinction between sovereign and subject is upheld, and the system of propriety between superiors and inferiors is established. If the virtuous person holds onto righteousness, but the sovereign does not approach with propriety and humility, then the distinction between sovereign and subject is abandoned. This is just like the woman who maintains her virtue, but the man does not approach with propriety and humility, and thus the way of husband and wife cannot be established.

何則？天以髙而自處其上，地以卑而自處其下，天不降氣於下，則地氣無由而升，如是則陰陽之道無以變，萬物四時無以成也。夫天地尚爾，況於人乎！故感道貴以尊先卑，男下女，故曰咸感也。柔上而剛下，二氣感應以相與，至取女吉也，悉如前義。

Why is it said this way? Heaven occupies the upper position by its lofty nature, while Earth occupies the lower position by its humble nature. If Heaven does not descend its yang energy downward, then the Earth's energy would have no way to ascend, and the principle of mutual interaction between yin and yang would be unable to function, leading to the failure of the generation of all things and the four seasons. Even Heaven and Earth must thus descend and meet, how much more so should human beings! Therefore, the principle of感应 (response or mutual influence) values the superior party first descending to the inferior, with the male taking the initiative in yielding to the female. Hence, the Commentary on the Judgment says, "Xian (咸) means response." As for the passage from "The soft above and the strong below, the two energies respond to each other" down to "It is auspicious to take a wife," the meaning is the same as what was previously explained.

天地感而萬物化生者，此言天氣降於下，地氣升於上，二氣升降而交通，則萬物以生以育而各遂性命，是知交感本自然之理，故無所不生，無所不成也。聖人感人心而天下和平者，言聖人享天下之貴勢，藉天下之重器，而天下之人均感恱而化之者，是必推誠信之道，使其仁義教化藏人之肌膚，淪人之骨髓，然後感恱於心而歸之也。是非由勞神役思，諄諄然取其心而求感之也。

The Commentary on the Judgment says, "Heaven and Earth interact and all things are thus generated." It refers to the yang energy of Heaven descending and the yin energy of Earth ascending, with these two energies rising and falling respectively, thus connecting with each other. Because of this, all things are able to grow and be nurtured, each completing its own destiny and nature. From this we can understand that mutual interaction is a natural principle, so nothing cannot be generated and nothing cannot be accomplished. The Commentary on the Judgment also says, "The sage moves the hearts of people and thus the world becomes peaceful." This means that the sage holds the most exalted position in the world and wields the most important authority. All people are moved and delighted by him, and are educated by his teachings. This must be because he promotes the way of sincerity and trust, allowing benevolence and righteousness to permeate people's skin and sink into their bones. Only then can people's hearts genuinely rejoice and be attracted to him. This is certainly not achieved by exhausting one's mind and constantly trying to win people over or forcing others to respond to oneself.

咸，感也。卦不名感而名咸者，聖人不以心求感於人，而人自感之，亦如天地二氣自然交通而萬物化生也。觀其所感，而天地萬物之情可見矣者，天地交感然後萬物生，男女交感然後天下化，凡此類是天地萬物之情狀，因其所感而可見也。

"The hexagram 'Xian' refers to mutual感应, or response. This hexagram is not called 'Gan' (Sense) but 'Xian' (Response), because the sage does not deliberately seek to elicit a response from others, but rather others are naturally moved by him. The character 'Xian' originally conveys the meaning of widespread and spontaneous influence, contrasting with the character 'Gan', which implies intentional seeking. This is similar to the natural interaction between the yin and yang energies of heaven and earth, which leads to the transformation and generation of all things. The last sentence of the Commentary on the Judgment says, 'By observing what is responded to, the true nature of heaven and earth and all things becomes evident.' This means that when heaven and earth interact, all things are generated; when men and women interact, the world is properly guided. All such phenomena reflect the true nature of heaven and earth and all things. By following the principles of response, one can understand them clearly."

象曰：山上有澤，咸。君子以虛受人。

The Great Image Commentary says: A mountain with a marsh on top, the water from the marsh seeps into the mountain, and the mountain's vapor rises to the marsh. This is the image of the Hexagram of Mutual Attraction. The superior person takes inspiration from this image, and with a humble and open heart, accepts others.

義曰：按《左傳》云：澤竭則山崩。是澤之氣通於山，則萬物得其濡潤而遂其生成，此相感之義也。故君子法此山澤通氣之象，必虛其心，推其誠，以仁義之道行之於身而加之於人，則天下之人自然感恱而歸慕之也。是非假役役以求人之感也，故曰君子以虛受人。

Hu Yuan explained: The "Zuo Zhuan" records that "when the marsh dries up, the mountain collapses." When a marsh dries up, the mountain also collapses. This shows that the water vapor in the marsh communicates with the mountain. All things receive nourishment and complete their growth, which is the meaning of mutualsympathetic response. Therefore, the gentleman takes the image of the mountain and marsh communicating as a model. He must keep his mind empty and offer his sincerity, first establishing the way of benevolence and righteousness within himself, then extending it to others. In this way, people throughout the world will naturally be moved and delighted, and all will be attracted and devoted. This is not achieved by striving and seeking others' responses, so the "Great Image Commentary" says, "The gentleman receives others with an open mind."

初六：咸其拇。象曰：咸其拇，志在外也。

The first line statement says: The influence reaches only the big toe. The Small Image Commentary says: The influence reaches only the big toe because its intention is attached to the corresponding line outside the hexagram. The term 'line position' refers to the position of the six lines from the bottom up. The first line is at the very bottom, corresponding to the lowest part of the human body, the big toe.

義曰：夫感之為義貴於深，當以聖賢之道，施為仁義之教、禮樂之化，以漸以摩，使之入人之肌膚，藏民之骨髓，然後天下之人皆合心畢慮，感恱於上也。上下交相感恱，是由感之道深故也。今咸其拇，夫拇者，足之趾，不能自動者也。蓋初六居艮之始，處卦之下，不能自有所動，是所感止及於趾，感之道不深而淺末者也，故曰咸其拇也。象曰志在外也者，言初六之應在於九四，是其所感之道不及於他，而志在於應四而已，志在外也。

Hu Yuan explains: The value ofsympathetic response lies in its depth. One should promote the teachings of sages and virtuous men, spreading benevolence and righteousness, and the rites and music, gradually soaking into people's skin and deeply embedding them in the people's bones. Only then will the people of the world be united in their efforts and sincerely pleased with those in authority. The reason why the upper and lower can mutually feel and respond is because the principle ofsympathetic response is deep enough. Now, the line statement says "咸其拇" — "拇" refers to the big toe, which itself cannot move independently. The initial line, "初六," is located at the beginning of the lower trigram艮 and the lowest position of the entire hexagram. It itself cannot take any action, so thesympathetic response only reaches the big toe, which shows that thesympathetic response is not deep enough and is superficial, hence the statement "咸其拇." The Small Image Commentary says "志在外也," meaning that the "应" of the initial line is with the fourth line — "应" refers to the mutual response between yin and yang in the three pairs of lines: the first and fourth, the second and fifth, and the third and sixth — itssympathetic response does not reach others, and its heart and mind are only focused on corresponding with the fourth line, hence saying that the heart and mind are outside.

六二：咸其腓，凶，居吉。象曰：雖凶居吉，順不害也。

The Line Statement of the Second Line says: It feels the sensation in the calf, there is danger, but if one remains in a stable position, it brings good fortune. The Small Image Commentary says: Although there is danger, remaining in a stable position brings good fortune, because following the right path will not lead to harm.

義曰：腓者，拇之上、股之下，躁動之物也。夫感恱之道，根諸至誠可也。今六二居下卦之中，始能離初之拇，不以至誠感人而務在躁動，是不能使天下之人自然而感，如足之腓躁動不常，速凶之道也。居吉者，言六二居中得正，夫能以道自處，不務躁動以求感於人，但居其所，推至誠以及人，則天下之人自然感而歸之，故曰居吉也。象曰雖凶居吉，順不害也者，言六二所感之道雖未能深感人心而有凶，然若以道自處則得其吉，是能順於道而不至有害者也。

Hu Yuan explains: "Fei" refers to the calf of the leg, located above the big toe and below the thigh, which is the part of the body most prone to restlessness. The way of responding with joy should be rooted in utmost sincerity. Now, line six-two is in the central position of the lower trigram, just able to move beyond the level of the toes, yet it does not use sincerity to move people, but instead acts restlessly in pursuit of progress. This prevents the people of the world from being naturally moved, just like the calf of the leg that keeps moving restlessly and is fickle, which is a path leading to danger. The line statement says "residing in a favorable position," because six-two is in the central position of the lower trigram and is in the proper position—this is what the Zhou Changes call "zhongzheng": residing in the center without being biased, being in the proper position without losing it. If one can maintain oneself with the right way, not rushing to be restless in seeking people's response, but instead staying in one's proper position and extending sincerity to others, the people of the world will naturally be moved and come to attach themselves. Therefore, it is said that residing in a favorable position brings good fortune. The Small Image Commentary says "although there is danger, residing in a favorable position brings good fortune, because it is not harmful." This means that although the way of responding of six-two is not yet deep enough to touch people's hearts, thus leading to danger, as long as one maintains oneself with the right way, one can achieve good fortune. This is being in harmony with the principles, thus not suffering 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。

The third line statement says: The response is to the thigh, and what is held onto is merely following others, thus going forward will result in difficulty and regret. The Small Image Commentary says: The response to the thigh also indicates an inability to remain settled and self-reliant; the mind is set on following others, and what is held onto is too lowly.

義曰：股者，上體之下、下體之上，隨足而動者也。九三以剛處下卦之上，而應在上六，但志於隨人，故若股之為物，不能自主，足動則動，足止則止，是其志淺末者也。執其隨者，言九三不能以道自處，徒欲觀人之顏色，察人之辭意，以為感恱之道，是所執之志在於隨人而已。以此而往，鄙吝之道，故曰執其隨往吝也。象曰志在隨人，所執下也者，言九三之志止務隨人以求感恱，不能髙尚其為，是所執卑下也。

Hu Yuan explains: "Gu" refers to the thigh, located below the upper body and above the lower body, a part that moves along with the feet. Nine in the Third, with a yang line, is at the top of the lower trigram and corresponds with Six at the Top, yet its mind is only focused on following others. Thus, it is like the thigh, which moves only when the feet move and stops when the feet stop, showing its shallow aspirations and lack of independent direction. The line statement says "to follow others," indicating that Nine in the Third cannot establish itself by the right path, but instead only observes others' expressions and interprets their words, using this as a means of responding to others. This shows that its held intention is merely to bend and adjust according to others. If it continues this way, it will take a mean and difficult path, hence the statement "to follow others, going forward will lead to regret." The Small Image Commentary says "the aspiration is to follow others, holding a low position," meaning that Nine in the Third's aspiration is only to follow others in order to please them, and cannot elevate its actions to a higher level. Therefore, it holds something too low.

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。

The fourth line statement says: By maintaining correctness one may attain auspiciousness, and regret will vanish; wandering about restlessly, only one's own followers will come to align with one's thoughts. The small image commentary says: Maintaining correctness to gain auspiciousness and the disappearance of regret is because the actions have not yet reached a harmful level; wandering about restlessly indicates that its way is not yet broad and bright.

義曰：九四居股之上、處脢之下，心之象也。夫感之道，所利者正。今九四以陽居陰，失其正道，本有悔也；然猶能履尚謙沖，若守之以正，則吉可獲而悔可亡也。憧憧者，往來不絶之貌也。以天下之大、生靈之眾，不可家至戶曉，在聖人推至誠之道、仁義之化以廣洽之，則自然感恱而歸之，是聖人感人之心必在虛己之心也。今九四憧憧然往來，勞苦其思慮而求人之恱，但顧已之私應，不能感於天下，惟已之朋黨則從爾之思慮而歸之，是不能盡感之道也，故曰憧憧往來，朋從爾思也。

Hu Yuan explains: The position of nine in the fourth is above the thighs and below the back muscles, which is exactly where the heart is located, so the heart is taken as the symbol. The way ofsympathetic response (response and influence) is most beneficial when one maintains uprightness. Now, nine in the fourth occupies a yao (line) of yang in a yin position, losing the proper alignment, which originally brings regret. However, it can still practice the attitude of humility and harmony. As long as it maintains uprightness, auspiciousness can be attained and regret can be dispelled. "Chong chong" describes the state of continuous movement and fluctuating mind. With the vastness of the world and the multitude of people, it is impossible to explain each household. The sage only needs to promote the way of sincerity and use benevolence and righteousness to universally permeate and influence people, and people will naturally be moved and come to follow. This shows that the key for the sage to move people's hearts lies in emptying his own mind. Now, nine in the fourth is restless and constantly moving, desperately trying to please others, focusing only on his own private connections, and thus cannot move the world. Only his own faction follows his thoughts, which means it has not fully grasped the way of感应. Therefore, it is said, "Chong chong comes and goes, friends follow your thoughts."

象曰貞吉悔亡，未感害也者，言能守正得吉，是所感未至於害也。憧憧往來，未光大也者，按《繫辭》曰：天下何思何慮？天下同歸而殊塗，一致而百慮，天下何思何慮？日往則月來，月往則日來，日月相推而明生焉；寒往則暑來，暑往則寒來，寒暑相推而歲成焉。往者屈也，來者伸也，屈伸相感而利生焉。尺蠖之屈，以求信也；龍蛇之蟄，以存身也。精義入神，以致用也；利用安身，以崇徳也。過此以往，未之或知也，窮神知化，徳之盛也。今九四不能虛心以感於人，乃憧憧以求之，是其道未光大也。

The Small Image Commentary says, "Maintaining uprightness brings good fortune; there is no cause for regret, for the influence has not yet reached a harmful level." This indicates that if one remains upright, good fortune will result, showing that the influence has not yet reached a point of causing harm. As for "the mind is in constant turmoil, moving back and forth, and the light is not yet great," one may refer to a passage in the Great Treatise: What is there in the world that needs to be considered? All things take different paths yet ultimately converge, and although there are myriad considerations, the principles all return to one. What is there in the world that needs to be considered? When the sun sets, the moon rises; when the moon sets, the sun rises; the sun and moon move in succession, and light is generated. When cold departs, heat comes; when heat departs, cold comes; cold and heat move in succession, and a year is formed. Departure is contraction, arrival is expansion; one contraction and one expansion interact and generate benefit. The inchworm first curls its body in order to stretch forward; the dragon and snake hibernate in winter in order to preserve their bodies. Studying principles until they reach the divine and subtle is for practical application; using the way skillfully to establish oneself is for honoring virtue. Beyond this level, it is not within human knowledge; to thoroughly understand the divine and subtle and fully comprehend change is the highest state of virtue. Now, the Nine in the Fourth is not humble enough to influence others, but instead is restless and seeks outwardly, showing that its way is not yet bright and expansive.

九五：咸其脢，無悔。象曰：咸其脢，志末也。

The fifth line statement says: The response is felt in the back muscles, without regret. The Small Image Commentary says: The response is only felt in the back muscles, indicating that its aspirations remain at the extremities.

義曰：脢者，心之上、口之下。夫居至尊之位，必須謙沖，禮下於臣民，擴仁義之道，使教化行於天下，徳教深被於四海，則天下之人自然感恱於上。今九五以陽居陽，不能禮下於臣民，以尊而自恃，以貴而自驕，不能盡感恱於天下者也。夫以心感物猶未為得，況過於心之上乎？其不盡感之道明矣。無悔者，以其居中得正，處於尊位，猶可以無悔也。象曰咸其脢，志末也者，夫為感之主而不能盡感之道，其存志淺末可知也。

Hu Yuan explained: "Mei" refers to the flesh on the back, located above the heart and below the mouth. The person in the most exalted position must be humble and moderate, treating ministers and common people with courtesy and humility, promoting the way of benevolence and righteousness, and spreading moral education throughout the world, so that the virtue of the ruler can deeply cover the four seas. In this way, the people will naturally be pleased from the heart. Now, the Nine in the Fifth holds a yang line in a yang position, with strong yang on top of strong yang, unwilling to show humility and courtesy to the people, relying on his high position to be self-conceited, and using his prominent status to be arrogant and haughty. Therefore, he cannot make all people feel pleased. Even if one tries to move the outside, it may not be achieved, let alone the fact that the point of influence is above the heart, even further away from the heart. It clearly fails to exhaust the way of influence. The line statement says "no regret," because it is in the middle of the upper trigram and in the proper position, holding a high position, so it can still have no regret. The Small Image Commentary says "the influence reaches the mei, the will is superficial," meaning that as the main trigram of influence in the hexagram, it fails to exhaust the way of influence, and its shallow and superficial nature is evident.

上六：咸其輔、頰、舌。象曰：咸其輔、頰、舌，滕口說也。

The line statement of the sixth line at the top says: The response is only in the jaw, the cheek, and the tongue. The small image commentary says: The response is only in the jaw, the cheek, and the tongue, but it is merely stirring the mouth and tongue, talking at length without substance.

義曰：輔者，口輔也。上六處一卦之終，以人體言之，輔頰之象也。言上六不能施仁義至誠之道，自然感恱於天下，徒戚施面柔，以甘言美辭求感於人，是所感在於口輔，故曰咸其輔、頰、舌也。象曰滕口說也者，言不能感人以至誠，但滕口頰以語言求感而已。

Hu Yuan explains: "Fu" refers to the jawbone beside the mouth. The Sixth at the Top is located at the very top and end of the entire hexagram, and when compared to the human body, it corresponds to the area of the jaw and cheek. This indicates that the Sixth at the Top is unable to practice the way of benevolence, righteousness, and sincere virtue, so that people naturally respond with joy. Instead, it only humbly bows down, displays a flattering expression, and uses sweet words to seek others' response. Its influence is limited to just its mouth, hence the phrase "Xian qi fu, jie, she." The Small Image Commentary says "Teng kou shuo" — "Teng" means to spread out or indulge — meaning that it cannot move others with sincere virtue, but only incites the mouth and uses words to seek others' response.

恆：亨，無咎，利貞，利有攸往。

The Hexagram of Constancy: It is favorable to proceed, without error, beneficial to maintain the correct path, beneficial to go forward. "Constancy" means to be constant and unchanging.

義曰：《序卦》云：夫婦之道不可不久，故受之以恆。恆，常久也。言男下於女，故能成夫婦之道；夫婦之道既成，則能成家。君下於臣，故能成君臣之道；君臣之道既成，則能成國。國家既成，不可不久，故受之以恆也。然謂之恆者，巽為長女，震為長男，二長相與，故恆久不息以成家也。然咸以二少、恆以二長者，蓋始則所感之道貴於速，故以二少言之；男女既別，夫婦既成，則不可不久，故以長言之，取長久之義，故曰恆也。

Hu Yuan explains: The "Xu Gua Zhuan" says that the way of husband and wife living together cannot be without duration, so after the "Xian" hexagram comes the "Heng" hexagram. "Heng" means constant and enduring. The previous hexagram spoke of the male being below the female, thus achieving the way of husband and wife; once the way of husband and wife is established, a family can be formed. Similarly, the ruler humbles himself and treats his ministers with propriety, thus achieving the way of ruler and minister; once the way of ruler and minister is established, a country can be formed. Once a family and a country are established, they cannot be without duration, hence the next hexagram is "Heng." As for why it is called "Heng," it is because the lower trigram is Xun, representing the elder sister, and the upper trigram is Zhen, representing the elder brother. The union of two elders can achieve a lasting family. The "Xian" hexagram uses a young son and a young daughter, while the "Heng" hexagram uses an elder brother and an elder sister. This is because at the beginning of mutual attraction, speed is valued, hence the use of the young; once the roles of husband and wife are established and the relationship is formed, duration is essential, hence the use of the elders to signify lastingness, thus it is called "Heng."

亨無咎者，言夫婦之道、君臣之義既皆久而不變以至於亨，既獲其亨，何咎之有。利貞者，夫常久之道所利者貞，久而不貞與不久同也。夫婦既久，欲成一家之事者不可不貞；君臣既久，欲成天下之治亦不可不貞。夫婦君臣無所不正，則常久之道成矣。

The Hexagram Statement says, "Prosperous, without blame," meaning that the way of husband and wife, and the relationship between ruler and minister, can be maintained and remain unchanged over time, thus achieving prosperity. Since it is already prosperous, how could there be any fault? It says "favorable to uprightness" because the way of constancy is most beneficial when one adheres to uprightness. If constancy is not accompanied by uprightness, it is the same as not being constant at all. When husband and wife have been together for a long time, if they wish to manage their household well, they must not deviate from uprightness. When ruler and minister have been in a long-standing relationship, if they wish to achieve good governance of the world, they must not deviate from uprightness. When both husband and wife and ruler and minister are upright in all aspects, the way of constancy is established.

利有攸往者，言人之所守能至誠不息，執節不變，積日累月，積月成歲，以至終而復始，無有窮已，則無所往而不利。是故為君子，為學能常久而不已，則可至於賢聖；為君臣，為治能常久而不變，則可以施仁義禮樂以化成天下。故行之一身，行之一家，行之一國，以至行之天下，均能不變所守，則其道大成；道既大成，則所往何不利之有。

The Hexagram Statement says, "It is advantageous to go somewhere." This means that if a person holds on to something with utmost sincerity and without interruption, maintains integrity and does not change, accumulating day by day, month by month, year by year, until it becomes a cycle without end, then there will be no disadvantage in going anywhere. Therefore, it is said: As a gentleman, if one can pursue learning without ceasing, one can reach the level of the virtuous and sages; as a minister, if one can govern affairs without change, one can implement benevolence, righteousness, and music and ceremony to cultivate and educate the world. Thus, this principle, when practiced in oneself, in one's family, in one's country, and ultimately in the world, as long as one remains steadfast in what one holds, the way will be fully realized. Once the way is fully realized, where can there be any disadvantage?

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 Commentary on the Judgment says: "Constantness" means enduring forever. The strong lines are above and the yielding lines are below. The upper trigram is Zhen (Thunder), the lower trigram is Xun (Wind), and thunder and wind support each other. The lower trigram Xun has the virtue of yielding, and the upper trigram Zhen has the virtue of movement, moving in accordance with the way. All six lines of the hexagram correspond in pairs of yin and yang - this is what is meant by "Constantness." The hexagram statement says "Constantness, smooth, no blame, advantageous to be firm," because it can maintain its correct path for a long time. The way of heaven and earth is to be constant and unceasing. It says "advantageous to go somewhere," because the end of one period is the beginning of another. The sun and moon rely on heaven, so they can shine forever; the four seasons change continuously, so they can constantly generate all things; the sage maintains his way for a long time, and the world naturally becomes cultivated and harmonious. By observing what they maintain constantly, the true nature of heaven, earth, and all things can be understood.

義曰：震上為剛，至貴也；巽下為柔，至賤也。貴賤有別，尊卑有序，而常道已成。言之一家，則男正位乎外，女正位乎內；言之一國，則君以尊而位乎上，臣以卑而處其下。內外上下之分定，故國家之道成矣。雷風相與者，夫雷得風則益威，風得雷則愈盛，二者相資，故能助天地生成之功也。以人事言之，則猶夫婦相與而人倫正，君臣相與而教化成，蓋取其相資益而成長久之道也。

Hu Yuan explained: The upper trigram Zhen belongs to the strong, representing the most honored side; the lower trigram Xun belongs to the gentle, representing the most humble side. There is distinction between honor and humility, and order between respect and subordination, and the constant way is thus established. In a family, the man takes charge of the proper position outside, while the woman takes charge of the proper position inside. In a country, the sovereign occupies the honorable position above, while the ministers occupy the humble position below. Once the distinctions between inside and outside, and above and below are determined, the way of family and state is established. As for "Thunder and Wind interacting," it means that thunder gains greater power through the stirring of the wind, and the wind gains greater strength through the movement of thunder. The two support each other, thus assisting heaven and earth in generating all things. In human affairs, this is like husband and wife supporting each other, resulting in proper human relations, and sovereign and minister working together, resulting in the accomplishment of education and moral guidance. This is precisely the meaning of mutual assistance and mutual enhancement, leading to the achievement of a lasting way.

巽而動者，此解二卦之體也。上體震，震為動；下體巽，巽為順。以巽而動，是猶夫義而婦聽，君義而臣忠，常久不已，以成其道也。剛柔皆應恆者，蓋此卦剛柔皆相應而不失其常，亦猶婦事夫、臣事君，皆常久不易之道也。

"The movement of following" refers to the explanation of the upper and lower trigrams. The upper trigram is Zhen, whose trigram virtue is movement; the lower trigram is Xun, whose trigram virtue is compliance. To act in accordance with reason is like a husband acting in accordance with righteousness and the wife being willing to obey, or a ruler acting in accordance with righteousness and the minister being fully loyal, thus achieving a lasting path. "Both yin and yang are in harmony, hence constancy" means that in this hexagram, the first and fourth lines, the second and fifth lines, and the third and top lines are each pair of yin and yang lines that correspond with each other without deviation, just as a wife serving her husband or a minister serving his ruler, which are all constant principles."

恆亨無咎利貞，久於其道也者，此言凡人之作為皆能至誠不息，悠久其道，則得亨、無咎、利貞之三徳也。天地之道，恆久而不已也者，夫天以髙明運行升降，晝夜未嘗休息；地以博厚容載萬物，亦未嘗休息。天地之道，運行容載久而不變，故且髙且大也。利有攸往，終則有始也者，義見前。

The Commentary on the Judgment says, "The hexagram of Constancy is ever prosperous without blame, beneficial to upholding the right path, because it maintains its way for a long time." This means that if people's actions are all based on the utmost sincerity and are continuous, and if they can uphold their path for a long time, they will attain the three virtues of prosperity, no blame, and benefit from upholding the right path. It says, "The way of heaven and earth is constant and unceasing." This is because heaven moves and transforms continuously, its brightness and elevation never ceasing, day and night without pause; earth carries all things with its vastness and depth, also never ceasing. The movement of heaven and the bearing of earth are constant and unchanging, thus they are both high and great. As for "beneficial to going somewhere, the end leads to a new beginning," its meaning has already been explained in the previous hexagram statement.

日月得天而能久照，四時變化而能久成者，夫日往則月來，月往則日來，日月往來而能臨照天下之物，無論鉅細而皆燭之，蓋由所麗在天，故能久明而無有過差也。天地之大，陰陽之運在於四時，故春以生之，夏以長之，秋以成之，冬以終之，或代或謝，周而復始，故能生育萬物以成歲功，久而不易也。故曰日月得天而能久照，四時變化而能久成矣。

The Commentary on the Judgment says, "The sun and moon gain the mandate of heaven and thus can shine for a long time; the four seasons change continuously and thus can accomplish their functions enduringly." When the sun sets, the moon rises, and when the moon sets, the sun rises. The sun and moon move in alternating cycles, thus illuminating all things under heaven, regardless of their size. This is because they rely on heaven, thus their light remains constant without any error. The vastness of heaven and earth manifests the movement of yin and yang in the four seasons: spring promotes growth, summer fosters development, autumn brings maturity, and winter concludes by storing. One follows the other, one declines while the other thrives, continuing in a cycle, thus enabling the birth of all things and the completion of the annual cycle, enduring without change. Therefore, it is said that the sun and moon rely on heaven to shine long, and the four seasons change continuously to accomplish their functions enduringly.

聖人久於其道而天下化成者，夫天地至大，日月運焉，四時行焉，久而不變，故照臨四方，生育萬物，久而不易，無有窮已也。聖人有天下之大，居天下之尊，發政施仁，亦必久於其道，然後賞罰有常，號令有信，天下之人莫不仰而歸之，以成其風化，故曰聖人久於其道而天下化成也。觀其所恆，而天地萬物之情可見矣者，夫日月臨照，四時變化，萬物代謝，皆久於其道，無有窮已，則天地萬物之情常久而可見。

The Commentary on the Judgment says, "The sage remains steadfast in his way and thus the world is transformed." The heavens and earth are vast and boundless, with the sun and moon moving within them, and the four seasons shifting within them. They remain constant and unchanging over time, thus being able to illuminate all directions and give birth to myriad things, enduring without end. The sage possesses the great dominion of the world and holds the supreme position in the world. When issuing decrees and practicing benevolence, he must also remain steadfast in his way. Only then can rewards and punishments follow established norms, commands carry credibility, and all people look up to him and come to him, thus achieving a generation's customs and moral education. Therefore, it is said that the sage remains steadfast in his way and thus the world is transformed. As for "by observing what is constant, the nature of heaven and earth and all things becomes evident," it means that the sun and moon illuminate, the four seasons change, and all things renew themselves. These are all sustained by their constant ways without end. Thus, the constant and unchanging nature of heaven and earth and all things can be seen.

象曰：雷風，恆。君子以立不易方。

The Great Image Commentary says: Thunder and wind interact and support each other, which is the image of the Hexagram of Constancy. The gentleman takes inspiration from this, once he has established his way of standing firm, he does not change his direction. "Direction" here refers to the path he follows.

義曰：震陽為雷，巽陰為風，陰陽相合，雷風相資，生成萬物，久而不已，以成其道也。故君子觀雷風之象，所作所為由中而不易其道，故能常久而成天下之治，行天下之道，無施而不可。方猶道也，言其所立不離於道也。

Hu Yuan explained: Zhen belongs to yang, symbolizing thunder; Xun belongs to yin, symbolizing wind. Yang and yin complement each other, thunder and wind rely upon each other, generating all things, continuing without end, thus establishing their way. Therefore, the gentleman observes the signs of thunder and wind, and all his actions originate from the middle way within his heart without changing his principles, thus being able to persist long and achieve the governance of the world, promoting the great way of heaven, which is applicable wherever it is applied. "Fang" means way, indicating that the gentleman's established position does not depart from the way.

初六：浚恆，貞凶，無攸利。象曰：浚恆之凶，始求深也。

The line statement for the first line says: To pursue the enduring effect from the beginning, even while maintaining correctness, there is danger, and there is no benefit. The small image commentary says: The danger arises from seeking the enduring effect too deeply at the very beginning.

義曰：浚，深也。天下之事必皆有漸，在乎積日累久而後能成其功。是故為學既久，則道業可成，聖賢可到；為治既久，則教化可行，堯舜可至；為朋友既久，則契合愈深；為君臣既久，則諫從言聽而膏澤下於民。若是之類，莫不由積日累久而後至，固非驟而及也。

Hu Yuan explained: "Xun" means to dig deep or seek thoroughly. All things in the world have a gradual process, and it depends on the accumulation of days before their effects can be realized. Therefore, when one studies for a long time, moral cultivation and scholarly achievements can be attained, and one can reach the realm of sages and virtuous persons; when one governs affairs for a long time, education and moral influence can be promoted, and the governance of Yao and Shun can be approached; when one associates with friends for a long time, feelings become more harmonious; when a ruler and minister stay together for a long time, advice can be accepted and words can be listened to, and the favor of the ruler can reach the common people. Such examples are all achieved through gradual accumulation, and they are not something that can be accomplished all at once.

今此初六居下卦之初，為事之始，責其長久之道、永逺之效，是猶為學之始欲亟至於周孔，為治之始欲化及於堯舜，為朋友之始欲契合之深，為君臣之始欲道之大行，是不能積久其事而求常道之深，故於貞正之道見其凶也。無攸利者，言居事之始欲深於常道，以此而往必無所利，孔子曰欲速則不達是也。

Now, the line "Initial Six" is at the beginning of the lower trigram, representing the start of a matter. Yet it demands immediate application of the enduring way and immediate realization of long-term results. This is like wanting to catch up with the Duke of Zhou and Confucius immediately after starting to study, or wanting to achieve the level of Yao and Shun in governance right from the start of managing state affairs, or expecting deep mutual understanding with a friend just after meeting, or hoping to fully implement one's own views as a minister from the very beginning. This is refusing to allow things to accumulate over time and instead trying to pursue the enduring way too soon. Therefore, even on the path of uprightness, it shows danger. The line statement says "there is no benefit," meaning that at the beginning of a matter, trying to pursue the enduring way too deeply will surely lead to no benefit. Confucius said "desiring speed prevents arrival," which means exactly this.

九二：悔亡。象曰：九二悔亡，能久中也。

The line statement for the second line says: Regret disappears. The small image commentary says: The regret of the second line disappears because it can maintain the middle path for a long time.

義曰：夫天下之道得其大中，則萬世所不能變易。今九二以陽居陰，是失正而本有悔也；然以居下卦之中，其所行無過無不及，使賢者可俯就之，不肖者可企及之，如此是得天下之常道而萬世所矜式也，又何悔之不亡。象曰九二悔亡，能久中也者，言九二以陽剛之徳而能居下卦之中，是久於中道而無所變易，故悔亡也。

Hu Yuan explains: The principles of the world are such that as long as they conform to the great central and correct path, they are unchangeable even through thousands of generations. Now, the Nine in the Second, with a yang line in a yin position, is by nature out of the proper position and should therefore be subject to regret. However, it is located in the middle of the lower trigram, acting neither excessively nor insufficiently, allowing the virtuous to approach humbly and the unqualified to reach up with effort. In this way, it attains the constant way of the world, a standard that can be followed by all generations. How could there be any regret that does not vanish? The Small Image Commentary says, "The regret of the Nine in the Second disappears, because it can maintain the middle for a long time." This means that the Nine in the Second, by possessing the virtue of yang, is able to reside in the middle of the lower trigram, maintaining the middle path for a long time without wavering, thus causing the regret to disappear.

九三：不恆其徳，或承之羞，貞吝。象曰：不恆其徳，無所容也。

The third line statement says: If one cannot maintain one's virtue consistently, one may invite disgrace, and even if one remains upright, one may still find oneself inpredicament. The Small Image Commentary says: If one cannot maintain virtue consistently, one will have nowhere to take refuge wherever one goes.

義曰：夫尊卑貴賤、內外上下不失其本分，則可以為常久之道。今九三居上六柔弱之下，是卑者先於尊、賤者先於貴，不常之人也。或承之羞者，言尊不尊、卑不卑，內外混淆，貴賤汨亂，此則羞辱之事隨之也。貞吝者，言徳既無常，其於永久貞正之道誠足鄙吝也。象曰不恆其徳，無所容也者，言九三既失其常久之道，則所往皆不容也。故孔子曰：人而無恆，不可以作巫醫。巫醫鄙賤之徒也，其無常徳者尚不可為，況其它乎？是則於所處固無容也。

Hu Yuan explained: Only when respect and humility, honor and disgrace, internal and external, and high and low each maintain their proper roles can there be a lasting way. Now, the Nine in the Third is located below the Six at the Top, which is a weak line. This is like a lowly person taking precedence over a superior one, and a humble person taking precedence over a noble one, which is the behavior of someone who is fickle. The line statement says "or bearing disgrace," meaning that the superior is not truly superior and the inferior is not truly inferior, with internal and external confusion and disorder between honor and disgrace, thus disgrace naturally follows. It says "constancy is difficult," meaning that since virtue is fickle, compared to the constant and upright way, it is truly contemptible. The Small Image Commentary says "not maintaining constant virtue, there is nowhere to be accepted," meaning that since the Nine in the Third has abandoned the way of constancy, it will not be accepted anywhere. Therefore, Confucius said: If a person lacks perseverance, he cannot even become a witch or a physician. The profession of a witch or a physician is inherently lowly; someone without constant virtue cannot even fulfill that role, let alone other things. Thus, such a person is inherently unable to find a place to belong in his position.

九四：田無禽。象曰：久非其位，安得禽也。

The statement for the fourth line says: hunting but not catching game. The Small Image Commentary says: staying in a position that is not one's own for a long time, how can one catch game?

義曰：田，獵也。凡禽獸可擒者，通謂之禽。夫常久之道必本於中正，今九四以陽居陰，是不正也；位不及中，是不中也。不中不正，不常之人也。以不常之人而居大臣之位，是無徳忝位者也。至於為治，則教化不能行；至於撫民，則膏澤不能下，是猶田獵而無禽可獲也。象曰久非其位，安得禽也者，言九四於常久之時處非其位，猶田獵而無禽，必無所得也。

Hu Yuan explained: "Field" refers to hunting. All animals that can be captured are generally called "qin." The way of constancy must be based on the principle of being both upright and proper. Now, nine four has a yang line in a yin place, which is improper, so it is not proper. Its position is also not in the middle of the upper trigram, so it is not upright. Being neither upright nor proper, it is a person who is fickle. To have such a fickle person in a position of a minister is to be without virtue yet occupying a position. When it comes to governing affairs, the moral education cannot be carried out; when it comes to安抚 the people, the kindness cannot reach them. This is like going out to hunt but getting nothing. The Small Image Commentary says, "Being in an improper position for a long time, how can one obtain game?" It means that nine four, when pursuing constancy, has been staying in an improper position for a long time, like hunting without obtaining any game, and thus will certainly gain nothing.

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。

The line statement of the fifth line says: To maintain one's virtue constantly and remain steadfast. This is auspicious for a woman but ominous for a man. The small image commentary says: A woman attains auspiciousness by being steadfast because she remains loyal to one person. A man should decide matters according to righteousness; if he follows the same pattern as a woman, being overly compliant, it will bring misfortune.

義曰：貞，貞固也。《文言》曰：貞固足以幹事，是也。夫為天子之尊，有四海之廣，民物之繁，必使仁義教化流於天下，不可執一道、守一方，必也臨事制宜，隨時應變，則無施不可也。今六五居至尊之位，以柔弱不正之資，私一已之應，是固執常徳，不使流通於天下也。

Hu Yuan explains: "Zhen" here means to hold firm and maintain. The "Wenyan Zhuan" of the Qian Hexagram says "Zhen gu zhu yi gan shi," which refers to this. As a sovereign of supreme rank, possessing vast territories and a multitude of people and things, one must ensure that benevolence and righteousness spread throughout the world. One must not rigidly adhere to a single method or stubbornly stick to one direction. Instead, one must skillfully handle affairs according to appropriateness and adapt to the times, thus making it applicable everywhere. Now, the sixth line in the fifth position holds the supreme position, yet relies on a weak and improper nature, focusing solely on the line that corresponds to itself. This is clinging to an unchanging virtue and refusing to let it circulate throughout the world.

婦人吉，夫子凶者，婦人處閨門之內，守一而已可也；夫子處閨門之外，則必臨事應變，大有所為可也。今六五執守一徳，不能大有所為，但繫私應，是以此道施之婦人則吉，而施之夫子則凶也。象曰夫子制義，從婦凶也者，婦人之事，固執其正，繫於一人則吉也；夫子則當制義，而不可泥於一也。若夫子從婦人之道，不能以義制事，則凶之道也。夫以夫子不能制義尚以為凶，況尊為天子、有四海之大者乎？凶可知也。

The Line Statement says, "A woman is auspicious, a man is inauspicious." A woman is within the inner chamber and only needs to maintain exclusive virtue; a man is outside the gate and must respond to matters flexibly and act greatly. Now, the Sixth Line clings to an unchanging virtue and cannot achieve great deeds, only attaching itself to the one line that corresponds with it. Therefore, this approach is auspicious for a woman but inauspicious for a man. The Small Image Commentary says, "The man establishes righteousness, hence the inauspiciousness of the woman." This means that for a woman, maintaining her virtue and being devoted to one person is auspicious; for a man, however, he should judge matters according to righteousness and not be confined to one aspect. If a man follows the woman's approach and does not use righteousness to handle affairs, he is taking the path of misfortune. A common man who fails to judge according to righteousness is already inauspicious, let alone a king who rules the entire world. The danger is evident.

上六：振恆，凶。象曰：振恆在上，大無功也。

The line statement for the sixth line at the top says: To seek constancy with restless agitation brings misfortune. The small image commentary says: Being in the highest position yet still restlessly seeking constancy will ultimately bring no benefit.

義曰：振，動也。謂君子可動則動，可進則進，可靜則靜，可退則退，動靜進退皆不失正，則聖人之道畢矣。今上六處恆之上，居震之極，是深求妄動之人也。以深求妄動，必不明進退動靜之理，若以此而往，凶之道也。象曰振恆在上，大無功也者，言動靜既不適時，而進退失常，於道既凶，又何功之有。

Hu Yuan explains: "Zhen" means movement. It refers to the idea that a gentleman should act when he should, advance when he should, be still when he should, and retreat when he should. In all cases of movement and stillness, advancement and retreat, he should not lose the right path. Thus, the way of the sage is complete. Now, the sixth line at the top is in the hexagram of "Constantness," and it is located at the extreme of the upper trigram, which is Zhen (Thunder), representing movement. This line represents someone who seeks deeply but acts recklessly. Since he seeks deeply and acts recklessly, he certainly does not understand the principles of advancement and retreat, movement and stillness. If he continues like this, it is the path leading to misfortune. The Small Image Commentary says, "Zhen in the upper position of Constantness brings great failure," meaning that movement and stillness are not in harmony with the appropriate time, and advancement and retreat have lost their proper course. In terms of principle, it is already a case of misfortune, how can there be any achievement?

遯：亨，小利貞。

The Dùn hexagram: It is smooth and favorable for maintaining the correct path. "Dùn" is the same as "Dùn," meaning retreat or withdrawal.

義曰：按《序卦》云：物不可以久居其所，故受之以遯。遯者，退也。言天時人事，盛久必衰，進久必退，存久必亡，自然之理也。此卦所以名遯者，蓋二陰浸長，進得其位，以剝群陽，是小人道長、君子道消之時也。故君子當此之時，則晦跡潛光，懐仁卷義，以道自容，不使小人得窺其所為，所謂遯也。

Hu Yuan explains: The "Xu Guan Zhuan" says that things cannot remain in their original state forever, so after the "Heng" hexagram comes the "Dun" hexagram. "Dun" means retreat. This refers to the fact that when heaven's timing and human affairs have been flourishing for a long time, they must eventually decline; when advancing for a long time, they must eventually retreat; when existing for a long time, they must eventually perish. This is the natural order. The reason this hexagram is called "Dun" is that the two yin lines below are gradually growing and have taken control of the lower trigram, beginning to erode the many yang lines above. This is precisely the time when the way of the petty person grows stronger day by day, while the way of the gentleman diminishes day by day. Therefore, when a gentleman is in such a situation, he should conceal his actions and restrain his brilliance, keeping benevolence in his heart and righteousness hidden away, relying on the Dao to sustain himself, and not allowing the petty person to see his deeds. This is called retreat.

遯亨者，由遯而後亨也。夫君子時有通塞，道無損益，故孟子曰：雖大行不加焉，雖窮居不損焉，分定故也。是君子所得在內，所志在道，道充乎內則無所不通。得其位則行道於天下，非其時則修身見乎世，故遯之時必晦跡潛光，以逺小人之害，則已之道自得其亨通也。

The Hexagram Statement says, "Retreating, there is success," because one must first retreat before achieving success. A gentleman's fortune may be smooth or obstructed, but his way remains unchanged. Therefore, the "Mencius" says: even if the great way is prevalent throughout the world, the gentleman does not add anything to it; even if he is in poverty in a narrow alley, he does not diminish anything from it — because his proper role is already determined. This shows that what a gentleman gains is within his heart, and his aspiration lies in the Way. When the Way is fully established within him, there is nothing that cannot be accomplished. When the right position arises, he can promote the Way throughout the world; when the time is not right, he cultivates himself and stands firm in the world. Therefore, when retreating, he must surely conceal his actions and restrain his brilliance, to avoid harm from small people, so that his Way naturally becomes successful.

小利貞者，夫《否》之卦三陽在上，三陰浸長於下，君臣隔絶之時，故卦辭言否之匪人，不利君子貞。《剝》之卦五陰盛長，一陽在上，故曰勿用有攸往。是否、剝之時全不可以有用。至此遯，二陰在下，四陽在上，君子之道猶小可行，故曰小利貞。

The Hexagram Statement says "small benefit in uprightness": The Hexagram of "Obstruction" has three yang lines above and three yin lines below, gradually increasing, which represents a time when the ruler and ministers are separated and communication is cut off. Therefore, its Hexagram Statement says "Obstruction is not a human condition; it is not advantageous for the gentleman to be upright." The Hexagram of "Decrease" has five yin lines growing strong, with only one yang line at the top, so it says "do not act in a particular direction." Clearly, in times like those of "Obstruction" and "Decrease," there is absolutely no room for action. However, in the Hexagram of "Retreat," there are only two yin lines below and four yang lines above. The way of the gentleman is somewhat still possible, hence it says "small benefit in uprightness," meaning it is slightly advantageous to maintain uprightness.

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！

The Commentary on the Judgment says: The hexagram of Retreat is smooth because it becomes smooth through retreat. The line nine in the fifth, being a strong line in a noble position and properly placed, also corresponds with the line six in the second, and can act in accordance with the circumstances. It says 'small benefit comes from uprightness' because the yin is gradually increasing. The timing and meaning contained in the act of retreat are indeed very significant.

義曰：遯而亨也者，言因遯而得亨也。剛當位而應，與時行也者，剛謂九五也，應謂六二也。九五以陽居中，是剛明中正之君子，然而下應於六二之小人者，蓋君子之道無固無必，可遯則遯。此六二之為小人，然能以中順之道附結於已，不須遯也，故與之應。是君子之心通變，能與天時俱行，故可止則止，可行則行。若仲尼皇皇於衰周，孟子歴遊於戰國，是皆欲已道之行，故小人有能以道附結於已者亦不拒也。

Hu Yuan explained: "Retreating leads to success" means that retreat brings about smoothness and success. "The strong is in the proper position and corresponds with the time" refers to "strong" meaning the nine in the fifth position, and "corresponding" meaning the six in the second. The nine in the fifth, with a yang line in the middle of the upper trigram, represents a noble gentleman who is strong, capable, wise, upright, and balanced. Yet he descends to correspond with the six in the second, a yin line, because the way of the gentleman is not rigid or hasty. He retreats when appropriate. Although the six in the second belongs to the category of petty persons, if it approaches with a moderate, gentle, and compliant attitude, then there is no need to retreat, hence the correspondence. This shows that the mind of the gentleman can be flexible and adaptable, acting in harmony with the time. Therefore, when it is appropriate to stop, he stops; when it is appropriate to act, he acts. For example, Confucius tirelessly traveled during the declining Zhou dynasty, and Mencius roamed the states of the Warring States period, all hoping to promote his way. Therefore, he does not reject petty persons who approach him with proper means.

小利貞，浸而長也者，言君子所以不得大有為於世，而惟小利於貞者，蓋以下之群陰浸長而小人之黨漸盛也。遯之時義大矣哉者，遯之道，不可遯而遯，則道不可行；可遯而不遯，則必罹小人之害。是必隨時適變，可遯而遯可也。惟明智之人為能居之，其時義至大，故先聖重嘆美之。

"The small benefit of uprightness, as it gradually grows," means that the reason why a gentleman cannot achieve great success in the world and can only slightly benefit from uprightness is because the yin lines below are gradually increasing, and the followers of the small people are becoming more powerful. "The significance of the retreat hexagram is great indeed," refers to the principle of retreat: if one retreats when they should not, their way will not be promoted; if one does not retreat when they should, they will certainly suffer from the harm of the small people. Therefore, one must adapt to the circumstances, retreating only when appropriate. Only the wise can handle this properly, for the timing and righteousness involved are extremely important, which is why the ancient sages repeatedly praised it.

象曰：天下有山，遯。君子以逺小人，不惡而嚴。

The Great Image Commentary says: Below heaven there is a mountain; though the mountain is lofty, it can never surpass heaven. This is the image of the Hexagram of Retreat. The gentleman takes this as a model to withdraw from small men: he does not express hatred through harsh words and fierce expressions, yet his own dignity is naturally such that others dare not infringe upon it.

義曰：乾上，天也；艮下，山也。山雖髙峻，亦不能陵於天，故假象得遯之義也，猶君子逺遯，小人不能加害也。夫君子之道得行，則小人必見誅逐放斥而不得行於朝廷之上；苟君子之道不得行，則必逺避小人而全身逺害也。然今居遯之時，若漠然無畏而以嚴厲加於小人而欲亟斥之，則必反罹害於己。雖然，亦不可枉尺直尋，依違苟從以求自免，但不加害於小人，常使已自有威嚴，使小人不敢侵害於已可也。

Hu Yuan explained: The upper trigram Qian represents Heaven, and the lower trigram Gen represents Mountain. Although the mountain may be lofty and steep, it cannot surpass Heaven. Therefore, this hexagram symbolizes retreat. It is like a gentleman who withdraws far away, so that small people cannot harm him. When the way of the gentleman is being promoted, small people will inevitably be punished, exiled, and driven away, unable to gain power in the court. But when the way of the gentleman is not being promoted, one must retreat far from small people, preserving oneself and avoiding calamity. However, during a time of retreat, if one has no caution and uses harsh measures to eliminate small people, trying to drive them away immediately, one will certainly invite disaster. Nevertheless, one should not sacrifice a foot of dignity to gain eight feet of expansion, nor should one seek self-preservation through vague and evasive behavior or by being subservient. As long as one does not actively harm small people, and maintains a certain degree of authority, making small people dare not approach, that is sufficient.

初六：遯尾，厲，勿用有攸往。象曰：遯尾之厲，不往何災也。

The line statement for the first line says: When retreating, one falls to the last position, there is danger, and it is not advisable to go anywhere. The small image commentary says: The danger of falling to the last position while retreating, if one does not proceed further, what calamity is there?

義曰：遯之時貴於先也。尾者，處於後也。凡卦以上體為外，以下體為內。今此卦二陰在內，小人得位而君子在野之象也。初六處卦之內，最居卦下，是眾賢皆遯而已獨在後，是不能先時而遯，至此始欲亟逺小人，則必反為小人之所制，是有危厲也。勿用有攸往也者，言當是時，惟宜依違自守，危行言孫，檢身修已，以逺小人之害可也，故聖人於此戒之。象曰遯尾之厲，不往何災也者，言既居遯之後，有危厲之事，果能依違自守，不復更有所往，何災之及也。

Hu Yuan explains: When retreating, it is important to act first. "Tail" refers to being at the back. In any hexagram, the upper trigram is considered external and the lower trigram internal. In this hexagram, there are two yin lines in the inner trigram, which represents the image of petty people being in position while the virtuous are in the wilderness. The line "initial six" is located in the inner trigram and at the very bottom of the entire hexagram, equivalent to all the virtuous having retreated while only oneself remains at the last. Since one cannot retreat early, one now urgently wants to distance oneself from petty people, but this inevitably leads to being controlled by them, hence the danger. The line statement says "do not act in any direction," meaning at this time, it is only appropriate to be reserved, act with integrity, speak humbly, and examine and cultivate oneself to avoid harm from petty people, so the sage issues this warning. The "small image commentary" says "danger of the tail, if not going where, what disaster is there?" meaning that since one is already at the end of retreat, there is naturally danger, but if one can be reserved and not act, then what disaster could come?

六二：執之用黃牛之革，莫之勝說。象曰：執用黃牛，固志也。

The line statement for the second line says: Bind him with a rope made of yellow ox hide, and no one can escape. The small image commentary says: Using a rope made of yellow ox hide to bind him is to strengthen his resolve. 'Say' here is used as 'escape', meaning to break free.

義曰：黃者，中也；牛者，柔順之物也。六二雖居群陽之中，在小人之黨，然居中履正，有中正柔順之徳，達於事理，以上有剛明中正君子為己之應，故已用此中正柔順之道往固執之，不使逺遯於已，故曰執之用黃牛也。

Hu Yuan explained: "Yellow" is among the five colors and symbolizes the middle path; "ox" is an animal with gentle and compliant nature. Although Six in the Second is situated among many yang lines and belongs to the group of small persons, it is located in the central position of the lower trigram and is in the proper position, possessing the virtue of being upright, just, and gentle. It understands things clearly. Moreover, above it is Nine in the Fifth, a noble and strong gentleman who is wise, upright, and unbiased, and this gentleman corresponds with it. Therefore, it uses this attitude of being upright and gentle to retain the other party, preventing it from withdrawing far away. Hence it says, "Hold on with a yellow ox."

莫之勝說者，夫賢人君子於道無所固必，但以仁義為心而已。今已能以中順之道往固執之，則九五以何辭勝辯而可遯哉？然此句上之革二字乃羨文也。《革》之初有鞏用黃牛之革，故此誤有之也，推求無義可通。注謂革者固也，此臆為之說爾。象曰執用黃牛，固志也者，言用大中正順之道，使賢者不逺於己，所以固賢者之志也。

"Mo zhi sheng yue" means that the virtuous and noble people do not stubbornly adhere to their own views regarding taking office or withdrawing from public life; they only maintain the mind of benevolence and righteousness. Now, if the line six-two can use a moderate, upright, and gentle attitude to retain them, how can the line nine-five have anything to argue against or how can he possibly retreat? However, Hu Yuan believes that the two characters "zhi ge" above this sentence are redundant and added by mistake. The original line statement should have been "Zhi yong huang niu." The line "Gong yong huang niu zhi ge" appears in the line one of the "Ge" hexagram, and this sentence may have been mistakenly added due to its influence. In terms of meaning, it also does not make sense. Old commentaries interpreted "Ge" as "gu," but this is merely a fabricated interpretation. The "Small Image Commentary" says, "Zhi yong huang niu, gu zhi ye," meaning that by using a great, upright, and gentle attitude, one can prevent the virtuous person from leaving, thus firmly establishing the virtuous person's determination to serve the state and follow the right path.

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。

The third line statement says: When retreating, one is restrained and faces illness and danger; using it to keep servants and concubines brings good fortune. The Small Image Commentary says: The danger of being restrained while retreating is due to illness and exhaustion; keeping servants and concubines brings good fortune, but it is not suitable for undertaking major affairs.

義曰：為遯之道，在乎逺去小人則吉。今九三居內卦之上，切比六二之陰，不能超然逺遯，是有繫於小人也。有疾厲者，夫小人之心常以疾君子為心，而又畏君子之刑戮，故一得其志則首欲害之。今九三既為六二所繫而不能逺去，是有疾病而危厲者也。

Hu Yuan explains: The way of withdrawal is to stay away from petty people in order to attain good fortune. Now, the nine in the third line is located at the top of the inner trigram, closely adjacent to the six in the second line, which is a yao of yin. The relationship between the two adjacent yao above and below is called "comparison." The lower yao supporting the upper yao is called "supporting," while the upper yao pressing down upon the lower yao is called "riding over." Together, they are called "supporting and riding over." Therefore, it is impossible to remain detached and distant, which means being bound by petty people. The line statement says "there is illness and danger": petty people often harbor resentment toward gentlemen, while at the same time fearing that the gentleman will punish or eliminate them. Therefore, once they gain power, the first thing they do is harm the gentleman. Now, since the nine in the third line is bound by the six in the second line and cannot withdraw, it is like having a sickness and being in a dangerous situation.

畜臣妾吉者，言九三既不能逺小人而不可逺遯，然後以畜群小臣妾之道即得其吉。蓋臣妾至賤者也，可以逺則逺之，可以近則近之，如此則吉可獲也。象曰畜臣妾吉，不可大事也者，言九三雖以臣妾而畜群小人而獲吉，然但施於此事則可也；如其立天下之大道，臨天下之大事，則不可以有與也。

The Line Statement says, "To keep servants and concubines is auspicious." This means that since Nine in the Third cannot avoid small people and cannot retreat far away, it should take a step back and treat these small people in the way of keeping servants and concubines, thus achieving auspiciousness. Servants and concubines are the lowest in status; they should be kept at a distance when possible and only approached when necessary, thereby achieving auspiciousness. The Small Image Commentary says, "To keep servants and concubines is auspicious, for it is not suitable for great matters." This means that although Nine in the Third achieves auspiciousness by treating small people like servants and concubines, this method can only be used for minor affairs. As for establishing the great principles of the world and shouldering major responsibilities, it cannot rely on this approach.

九四：好遯，君子吉，小人否。象曰：君子好遯，小人否也。

The statement of the fourth line says: One's heart delights in retreating, and if a gentleman does so, it is auspicious, but a petty person cannot do so. The Small Image Commentary says: A gentleman can delight in retreating, but a petty person cannot.

義曰：好者，中心之所欲也。九四處外卦之初，離內卦之陰，當此之際，志欲遯而難制，奮然而好遯者也。蓋君子之人以君民為心，得其位則可以致君澤民，躋天下於平治；若其小人道長、不可有為之時，則必知幾達理，不為世俗所誘，不為貧賤所動，超然逺遯以避其難而須其時也。

Hu Yuan explained: "Good" comes from the heart's sincere wish. Nine Four is at the beginning of the outer trigram, having already moved away from the two yin lines of the inner trigram. At this moment, the desire to withdraw is strong and cannot be restrained, indicating a person who willingly and joyfully withdraws. A gentleman's heart is devoted to assisting the sovereign and benefiting the people. When he attains a suitable position, he can assist the sovereign and bring benefits to the people, guiding the world toward peace. When he encounters a time when the way of small people becomes dominant and he cannot achieve anything, he will certainly perceive subtle changes, understand the principles of things, not be lured by worldly trends, not be shaken by poverty or low status, and retreat far away to avoid calamity, waiting patiently for the right opportunity to arrive.

是以《乾》之《文言》曰：遯世無悶。《中庸》曰：君子之道費而隠。故小人則不然，惟富貴是欲，惟貧賤是恥，不知廉隅，不顧禮義，苟一失位，則蹙然溢於面目而不能自勝。故《太玄》充之首曰：君子得位則昌，失位則良；小人得位則橫，失位則喪。當此之時，小人必不能遯，故曰君子吉，小人否也。

Therefore, the "Wenyan Zhuan" of the "Qian Hexagram" says "Dunshi wu men," meaning to retreat from the world without feeling distressed; the "Zhongyong" says "Junzi zhi dao fei er yin," meaning the way of the gentleman is vast yet hidden. Small people are not like this: they are always thinking about wealth and honor, and consider poverty and low status as a disgrace. They lack shame and integrity, ignore propriety and moderation. Once they lose their official position, their awkward and embarrassed expression is evident on their faces, and they cannot control themselves. Therefore, Yang Xiong's "Tai Xuan" says in the "Chong" section: when a gentleman holds office, he flourishes; even when he loses office, he remains virtuous. When a small person holds office, he becomes arrogant; when he loses office, he becomes despondent. When in retreat, small people cannot retreat, hence it is auspicious for the gentleman but not for the small person.

九五：嘉遯，貞吉。象曰：嘉遯貞吉，以正志也。

The Line Statement of the Fifth Line says: Retreat in a beautiful and virtuous way, uphold the correct path and gain good fortune. The Small Image Commentary says: Beautiful and virtuous retreat, upholding the correct path and gaining good fortune, is because this corrects the mind of the other party.

義曰：君子之道，毋固毋必，彼能以善加於己，己志可通，己道可行，斯受之矣。今九五下應於二，二雖在小人之中，然能以中順之道來固於己，己則從之；若小人虧於中順，己可超然而遯也。如此者，蓋君子知時達變，可行則行，可止則止，以嘉美之道而遯者也。

Hu Yuan explained: A gentleman in the world does not act stubbornly or decisively. If others treat him with kindness and allow his aspirations to be realized and his way to be promoted, he should accept them. Now, the Nine in the Fifth is descending to correspond with the Six in the Second. Although the Six in the Second is among the petty people, she can retain him with a moderate and gentle attitude, so he follows her. If the other party lacks moderation and gentleness, he can retreat calmly. Being able to do this is because the gentleman understands the situation and is flexible. When appropriate, he acts; when not, he stops. This is using the way of beauty and goodness to deal with those who retreat.

貞吉者，言五既應於二，二雖以中順之道固於己，然亦不可屈己之貞，戚施面柔以恱小人，當執至正之道，然後可以獲吉也。象曰嘉遯貞吉，以正志也者，言二以中順之道來固於五，五必以貞之道待於二者，所以正二之志也。

The line statement says "Zhen Ji" (upright and auspicious), meaning that since nine in the fifth is in harmony with six in the second, although six in the second uses a moderate, upright, and gentle attitude to retain nine in the fifth, nine in the fifth should not compromise his adherence to the upright path, nor should he humbly flatter or smileingly appease the petty people. He should uphold the most proper way, and then he can attain auspiciousness. The small image commentary says "Jia Dun Zhen Ji, yi zhen zhi ye," meaning that six in the second uses a moderate, upright, and gentle attitude to retain nine in the fifth, and nine in the fifth must surely treat six in the second with the upright way, in order to correct the mind of six in the second.

上九：肥遯，無不利。象曰：肥遯無不利，無所疑也。

The line statement of Upper Nine says: Retreating with ease and composure, there is no disadvantage. The Small Image Commentary says: Retreating with ease and composure brings no disadvantage because there is no hesitation or doubt in the heart.

義曰：肥遯者，優饒充裕之謂也。上九處一卦之上，是超然逺遯，不應繫於小人，其憂患不能累於己，綽綽然有餘裕，凡往而無所不利，又何疑之有。

Hu Yuan explains: The term "fei dun" refers to a state of being spacious and ample, calm and unhurried. The Nine at the Top is located at the highest position of the entire hexagram, capable of retreating beyond reach, thus not being bound by petty people. This prevents worries and troubles from affecting oneself. There is ample room left, and no matter where one goes, there is no disadvantage. What then is there to be concerned about?

大壯：利貞。

The hexagram Da Zhuang is favorable for holding to the right path. "Da Zhuang" refers to the great strength and power of the yang force.

義曰：按《序卦》云：物不可以終遯，故受之以大壯。蓋言遯者，二陰浸長於內，四陽陵剝於外，是小人道長、君子道消也。然小人之道雖長，終不能久，而必為君子之所剝，此大壯所以次於遯也。大壯者，二月仲春之時，四陽長於內，二陰消於外，君子道長、小人道消也。君子之道既長，則能興天下之治，除天下之害，生育天下之民物，以至其道大行而盛壯也，故曰大壯。

Hu Yuan explained: The "Xu Guan Zhuan" says that things cannot remain in a state of retreat forever, hence the "Dun" hexagram is followed by the "Da Zhuang" hexagram. The "Dun" hexagram represents two yin lines growing within the inner trigram while four yang lines are driven out to the outer trigram, which reflects the situation where the way of the petty person grows day by day while the way of the gentleman declines. Although the way of the petty person may grow for a time, it cannot last forever and must inevitably be removed by the gentleman, which is why the "Da Zhuang" hexagram immediately follows the "Dun" hexagram. The "Da Zhuang" hexagram corresponds to the second month of the lunar calendar, the middle spring, when four yang lines grow within the inner trigram and two yin lines retreat in the outer trigram, representing the time when the way of the gentleman grows and the way of the petty person declines. Once the way of the gentleman has grown, it can revive the governance of the world, eliminate the calamities of the world, nurture the people and all things under heaven, until the great way is fully established and becomes strong and prosperous, hence it is called "Da Zhuang."

然以天下之廣、生靈之眾，一賢不可獨治，故必群賢進於朝廷，則可大行其道。是以聖人設為學校，教育天下之材，然後登之朝廷之上，任之以天下之事，故事無不濟而至於盛大也。利貞者，君子之道既已盛大，則必以正而處之乃利也。若壯而不正，則陽過於暴，是故壯必正而後可也。

However, the world is so vast and the people so numerous that a single virtuous person cannot govern alone, so many virtuous people must be brought into the court together in order to widely promote the Way. Therefore, sages established schools to educate talents throughout the world, then promoted them to the court and entrusted them with the affairs of the world. Thus, nothing could fail to be accomplished, eventually leading to grandeur. The Hexagram Statement says "favorable to uprightness" because when the Way of the gentleman has already become grand, it must be handled by the correct path to be beneficial. If one is strong but not upright, yang strength will become excessive and lead to cruelty, so after being strong, one must adhere to uprightness.

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。

The Commentary on the Judgment says: Great Strength refers to the great power of the Yang. The lower trigram is Qian, which is strong and vigorous, and the upper trigram is Zhen, which represents movement. By acting with strength and vigor, one becomes strong. It says "Great Strength is favorable to uprightness" because the great Yang must be upright. When one can be both great and upright, the true nature of heaven and earth can be clearly understood.

義曰：夫陽為大，陰為小。今四陽盛長，二陰將消，是大者壯也。以人事言之，則是小人之道既以消，君子之道得以壯，是亦大者壯也。剛以動故壯者，言乾下剛也，震上動也。夫君子將興天下之利、除天下之害，則必動而有剛明之才可也。若有剛明之才，守正靜而不動，何所施用哉？故剛以動，則其道盛大而強壯也。

Hu Yuan explained: Yang is called "great," and Yin is called "small." Now, four Yang lines are strong and growing, while two Yin lines are about to decline, which is the great being strong. In terms of human affairs, this means the way of the petty person is declining, while the way of the gentleman is becoming strong, which is also the great being strong. "The strong is active, hence it is strong" means that the lower trigram Qian has the virtue of strength and vigor, and the upper trigram Zhen has the virtue of action. A gentleman who wishes to promote the benefit of the world and eliminate its calamities must have both the ability of strength and clarity, as well as the willingness to take action. If one has only the ability of strength and clarity but remains passive and inactive, where would that ability be applied? Therefore, being strong and active is the way that is great and strong.

大壯利貞，大者正也者，言陽長而陰退，若君子之道盛大而強壯，則所利在於正也。故大壯之時，惟此大才大徳之人則能以正道而行也。正大而天地之情可見矣者，夫天地之運行晝夜不息，此則剛健正大而然也。以人事言之，則聖賢之道亦如天地之生成而無有偏私。是觀聖賢正大之道，則可以見天地之情矣。

"The Great Strength is favorable to uprightness, for great strength is characterized by uprightness." This means that when the yang energy is growing and the yin energy is retreating, during the time when the gentleman's way is grand and strong, the most beneficial thing is uprightness. Therefore, in the time of Great Strength, only those with great talent and virtue can follow the upright path. "Uprightness and grandeur reveal the truth of heaven and earth," meaning that heaven and earth operate ceaselessly day and night precisely because they are strong, upright, and vast. In human affairs, the way of sages and virtuous people is like heaven and earth generating all things without bias. Therefore, by observing the upright and grand way of sages, one can see the true nature of heaven and earth.

象曰：雷在天上，大壯。君子以非禮弗履。

The Great Image Commentary says: Thunder resounds above the heavens, its power and authority reaching their peak, which is the image of the Great Strength hexagram. The gentleman takes inspiration from this: he does not engage in any actions that are not in accordance with propriety.

義曰：雷者威動之物，而又行於天上，則其勢愈盛，是大壯之象也。君子之人有此大壯之徳，則必恭慎和順，外執以謙而內秉其直，非禮之事不敢履，非禮之言不敢言，動作出處周旋之間皆合於禮，然後可見君子之壯也。

Hu Yuan explained: Thunder is originally a powerful and shaking force, and it moves above the sky, thus its momentum becomes even more grand. This is precisely the image of the Great Strength hexagram. A gentleman who possesses this grand and strong virtue must necessarily be respectful and cautious, peaceful and gentle, retreating externally while upholding righteousness internally. He does not dare to act or speak against propriety, and his behavior, movements, and interactions with others all conform to propriety. Only in this way can the strength of the gentleman be truly seen.

若小人則不然，已有剛壯之徳，必不能慎密於內，以至發之於外而終為驕恣縱肆，恃強作威，表裡皆見，故終不能保其全徳也，是有壯而不能終其壯者也。惟君子則能外執以謙，內秉以直，故人莫得而窺測，其道久而愈光也。

A petty person is not like this: once he has the strength and power, he certainly does not restrain himself inwardly, and thus expresses himself outwardly, eventually becoming arrogant and domineering, relying on his strength and showing off his power. Both inside and outside, he is exposed, so he ultimately cannot maintain a complete virtue. This is the case of someone who has strength but cannot sustain it. Only a gentleman can maintain humility and retreat in his outward conduct, and uphold uprightness in his inner self. Therefore, others cannot fathom his depth, and his way becomes more illustrious the longer it lasts.

初九：壯于趾，征凶，有孚。象曰：壯于趾，其孚窮也。

The line statement of Chou Jiou says: Strength is only evident in the toes, and advancing recklessly brings misfortune, which is certain. The Small Image Commentary says: Strength is only in the toes, and one can be sure it will ultimately fall into hardship.

義曰：趾，足也。夫壯之道，必須以順為履。今初九居一卦之下，最處事始，位之卑者也。為壯之始，處位之卑，不能謙順而行，且躁妄而動，以至陵犯於物，不知其止，以此而往，凶之道也。有孚者，言以此強壯之道不能謙順行之，是信有此凶咎必然之理也。象曰壯于趾，其孚窮也者，言居事始而慕躁進，是往則必有其凶，而信至於窮困者也。

Hu Yuan explains: "Zhi" refers to the foot. The way to be strong is to take gentleness and compliance as the foundation. Now, the line "Chu Ji" is in the very first position of the entire hexagram, at the beginning of a matter, and is the most humble line. Being at the starting point of strength and in a low position, yet not being humble and compliant, but instead acting rashly and recklessly, thus offending others without knowing when to stop, proceeding in this manner is the way to bring misfortune. The line statement says "there is sincerity," meaning that with such strength, if one does not act with humility and compliance, then this danger and fault are indeed inevitable. The "Small Image Commentary" says "strong at the foot, its sincerity is exhausted," meaning that being at the beginning of a matter yet persistently pursuing rash advancement, going forward will certainly bring misfortune, and one can be certain to end up in a state of hardship.

九二：貞吉。象曰：九二貞吉，以中也。

The second line statement says: To adhere to the correct path brings good fortune. The Small Image Commentary says: The second line achieves good fortune by adhering to the correct path, because it is in the central position of the lower trigram.

義曰：凡卦爻有陰陽，居失其位，未有不凶者也。大壯之時，是君子之道強大而盛壯，聖人以其既壯且大，不可怙其剛威，以陽居陰則皆獲吉。故今九二以陽居陰，能履尚謙順，而又行不失中，是君子得其為正之道，不自滿盈，不自強恃，能全其美，如是故獲正中之吉也。

Hu Yuan explained: Generally speaking, the lines in a hexagram are divided into yin and yang. If a line's position does not match its own yin or yang nature, it is rarely fortunate. However, during the time of Da Zhuang, the way of the gentleman is strong and flourishing. The sage considered that it is both strong and great, and therefore not to rely on the fierce power of yang. Thus, in this hexagram, yang lines occupying yin positions can still achieve good fortune. Therefore, Nine in the Second, a yang line occupying a yin position, can practice humility and gentleness, and act without losing the middle path. This is the way for the gentleman to uphold the principle of correctness: not being self-satisfied, not being overconfident, and being able to preserve his virtue, thus attaining the fortune of being in the middle and correct.

象曰九二貞吉，以中也者，言九二所以得正之吉者，以其履得其中，所以無過無不及，動靜皆入於中道而得其禮也。故若人臣一命而傴，再命而僂，三命循牆而走，愈尊而愈謙，益盛而益戒，是能盡為壯之道而得其中也。

The Small Image Commentary says, "Nine in the Second line, when loyal and upright, is fortunate because it is in the center." This means that Nine in the Second line achieves good fortune through uprightness because it is in the central position, thus neither excessive nor deficient. Its movements and stillness both conform to the middle path and maintain proper decorum. Just as the minister Zheng Kaofu recorded in the Zuo Zhuan, who upon his first appointment bowed deeply, upon the second bowed even lower, and upon the third hurried along the wall with his head close to the ground. The higher the official rank, the more humble the person; the greater the position, the more cautious the mind. This is precisely the person who can fully realize the strength of virtue while maintaining the middle path.

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。

The third line statement says: The petty person uses strength recklessly, while the gentleman does not employ it. Even when maintaining the correct path, there is danger. A male goat uses its horns to push against a fence, but ends up getting its horns entangled. The Small Image Commentary says: The petty person uses strength, while the gentleman does not.

義曰：凡居壯之時，謙則得其道。今九三處下卦之上，當乾健之極，以陽居陽，是強壯不謙之人也。以小人乗此，則必恃剛強，陵犯於人，雖至壯極而不已，是用壯者也。君子則不然，但固守謙順，雖壯而不自矜，雖大而不自伐，惟欲道行而致之於君，加之於民而已，故君子當此則罔而不用其壯也。

Hu Yuan explained: Whenever one is in a strong position, humility and retreat are the right path. Now, the Nine in the Third is at the top of the lower trigram, precisely where the strength of Qian (Heaven) reaches its peak. With a yang line in a yang position, this represents a person who is strong but not humble. If a petty person occupies this position, they will surely rely on their strength to bully and offend others, not stopping even when they are at their strongest. This is called "using strength." A gentleman is not like this; he firmly maintains humility and gentleness. Although strong, he does not boast; although great, he does not take credit. He only wishes to spread the Way, helping the ruler above and benefiting the people below. Therefore, when a gentleman is in such a situation, he sets aside strength and does not use it.

貞厲者，言小人不能用謙於大壯，進而不知退於正道，是有危厲也。羝羊觸藩，羸其角者，羊者剛狠之物，羝者狠而又狠者也。小人居強壯之時，動則過中，進則不顧，是猶剛狠之羊，雖藩籬在前，亦觸突而進，以至反羸其角，進退不能，凶之道也。如小人慾掩害君子，終不能為君子之累，而反自及其身也。

The Line Statement says, "Zhen Li," which means that the small person, when strong, refuses to be humble and proceeds recklessly without restraint on the right path, thus leading to danger. It says, "The ram butts against the fence, its horn is caught." The ram is a fierce and stubborn animal, and the male ram is especially stubborn. When the small person is strong, any movement exceeds the middle path, and any advancement disregards consequences, just like this fierce ram that, knowing the fence is in front, still charges forward and hits the fence, resulting in its horn being caught, unable to advance or retreat. This is the way to bring about misfortune. This is similar to the small person trying to secretly harm the superior person, but ultimately cannot harm the superior person, and instead brings misfortune upon himself.

九四：貞吉，悔亡，藩決不羸，壯于大輿之輹。象曰：藩決不羸，尚往也。

The statement of the fourth line says: By maintaining the correct path one attains good fortune, regret disappears; the fence is broken through, the horn is no longer entangled, and strength is like the sturdy fuxu beneath the large cart axle. The Small Image Commentary says: Because the fence is broken and the horn is not entangled, it is still possible to proceed forward.

義曰：九四有剛陽之才徳而居陰柔之位，是亦尚謙者也。然其位過中，本亦有悔，今若守之以正，又謙以濟之，則獲吉而悔亡也。藩決不羸者，夫處大壯之時，既能守剛明謙順之徳，則眾歸之而物所不拒，以此而往，何不利之有？故雖有險阻在前，亦濟而通矣，若羊之進，雖有藩籬在前，亦開決而無羸繫之患也。壯于大輿之輹者，大輿者，任重致逺之象也。壯於輪輻，是以之致逺則可以行道，所往無不利也。

Hu Yuan explains: Nine in the Fourth possesses the virtue and ability of yang, yet occupies a yin position, and is also a line that advocates humility. However, its position has already surpassed the lower trigram, and it should naturally bring regret. If it can maintain proper conduct and use humility to remedy this, it will achieve good fortune and eliminate regret. It says "the藩 is firm and not weak": in the time of great strength, if one can maintain the virtue of being strong yet wise and humble, people will all come to follow, and external obstacles will not hinder. Proceeding in this way, what could be harmful? Therefore, even if there are dangers ahead, one can still pass through smoothly, just like a sheep moving forward, even if there is a fence in front, it can break through without being blocked. It says "strength is in the hub of the big cart": a big cart symbolizes carrying heavy loads and traveling long distances. If its strength is in the hub and axle, then it can travel far and promote the great path, and there will be no harm in going anywhere.

象曰藩決不羸，尚往也者，此聖人立象垂訓，使人居大壯之時必以謙退為先。故君子之事父，雖剛明之才、正直之徳可以納父於無過而克其家，亦必以柔和之容、婉順之貌。父有一過，則必婉容以諫之，諫之不從而又諫之，又不從則號泣而隨之。如是則父反而思之，必遷於善也。臣之事君亦然，但內持剛徳，外示謙容，則所往無有不利也。

The Small Image Commentary says, "The藩 is firm and not weak, still going forward." This is how the sage established the hexagrams and left behind teachings to guide people, emphasizing that at the time of great strength, one must always place humility first. Therefore, a gentleman serving his father, even if he possesses strong and enlightened abilities and upright virtue sufficient to prevent his father from making mistakes and to manage the household well, must still display a gentle expression and a compliant attitude. If the father makes a single mistake, he should gently advise him; if the advice is not accepted, he should advise again; if it is still not accepted, he should follow him in tears. In this way, when the father reflects, he will certainly turn back to the right path. A minister serving his sovereign follows the same principle: internally maintaining the virtue of uprightness, externally showing the appearance of humility, then there will be no harm wherever he goes.

六五：喪羊于易，無悔。象曰：喪羊于易，位不當也。

The line statement of the fifth line says: Losing the harshness of a sheep in an easy place brings no regret. The small image commentary says: Losing the nature of a sheep in an easy place is because the position one occupies is not in harmony with oneself.

義曰：羊本剛狠之物。夫居大壯之時，以陽居陰則得謙之道，故可獲吉；若以陽居陽，然雖得位，猶恐謙而有咎，況以陰居陽，則其傲狠而招禍可知也。今六五乃是以陰居陽，又處至尊之位，則是好剛之甚，以至反失之於容易之地。羊性羝，言其剛也。無悔者，以其居至尊之位，能喪其剛狠之道，故得無悔也。

Hu Yuan explains: A sheep is by nature a fierce and stubborn animal. In the time of Da Zhuang, when a yang line occupies a yin place, it attains the way of humility and retreat, thus achieving good fortune. If a yang line occupies a yang place, although it is in the proper position, it still fears a lack of humility and retreat, leading to misfortune. Moreover, when a yin line occupies a yang place, the arrogance and stubbornness of being outwardly strong but inwardly weak will surely bring calamity. Now, the sixth line in the fifth position is a yin line occupying a yang place, and it is in the supreme position. This can be said to be reaching the extreme of displaying strength, leading to a loss even in the most ordinary situation. The saying that a sheep's nature is like that of a male sheep refers precisely to its strength. The line statement says "no regret" because it is in the supreme position and will ultimately be able to abandon that harshness, thus achieving no regret.

上六：羝羊觸藩，不能退，不能遂，無攸利，艱則吉。象曰：不能退，不能遂，不詳也；艱則吉，咎不長也。

The line statement for the sixth line at the top says: A male sheep collides with a fence, unable to retreat or advance, there is no benefit; if one can maintain oneself in hardship, it is auspicious. The small image commentary says: Unable to retreat or advance is because there was no prior careful consideration; maintaining oneself in hardship and achieving auspiciousness is because wrongdoing does not last long.

義曰：上六處一卦之上，居震動之極，是躁動強壯之過甚者也。過而不知所止，猶羝羊之進，不顧藩籬之在前，以至羸礙其角而不能措也。不能退，不能遂，無攸利者，既壯動而不止，則是不知進退存亡之道，以至欲退而不能退，欲進而不能進，則進退皆無所利也。艱則吉者，言能艱難自守，則可以獲吉也。

Hu Yuan explains: The sixth line at the top is located at the highest position of the entire hexagram and is at the extreme point of the upper trigram Zhen (Thunder), indicating excessive restlessness and strength. Being excessive without knowing when to stop is like a male sheep charging forward, ignoring the fence in front of it, and eventually getting its horns caught and stuck. The line statement says, "Unable to retreat, unable to proceed, no benefit." Since it continues to be overly strong and restless without stopping, it does not understand the principles of advance and retreat, survival and demise. Thus, when it wants to retreat, it cannot; when it wants to proceed, it cannot. Both advancing and retreating bring no benefit. The statement "difficulty brings good fortune" means that one can achieve good fortune by maintaining self-control amidst difficulties.

象曰不能退，不能遂，不詳也者，夫君子之進，必量時度勢，可以有為而進之，則無累也；若小人之進，必不能量時度勢，不詳其事而驟行，以至進退不能也。艱則吉，咎不長也者，言雖不詳其事而躁進妄動，以至不能退、不能遂，今若能艱難自守，則其咎禍不久而可解也。

The Small Image Commentary says, "Unable to retreat, unable to proceed, it is not auspicious." A gentleman who wishes to advance must first assess the timing and evaluate the situation, confirming that it is appropriate to act before moving forward; thus, he will not be burdened. A petty person who wishes to advance, however, is unwilling to assess the timing and situation, and acts rashly without careful consideration, leading to a dilemma where neither retreat nor advancement is possible. The statement "Difficulties bring good fortune, and misfortune does not last long" means that although one may have acted hastily without fully understanding the situation, leading to a position where retreat is impossible and advancement is unattainable, if one can maintain self-restraint amidst difficulties, the misfortune and calamity will not last long and can be resolved.

晉：康侯用錫馬蕃庶，晝日三接。

The hexagram "Jin" (Progress) signifies that a nobleman who has secured the country's stability is granted a great number of carriages and horses, and is received by the sovereign three times in one day. "Jin" means advancement or promotion.

義曰：按《序卦》云：物不可以終壯，故受之以晉。晉者，進也。蓋言物之壯而不已，則必至於見挫，必以柔順之道上進也。然此卦坤在離下，猶日出地上，以順而進，至於大明，故曰晉也。康，美也。錫馬，言賞賜之重也，《曲禮》所謂三賜不及車馬是也。蕃，盛也；庶，眾也。

Hu Yuan explains: The "Xu Gua Zhuan" says that things cannot remain strong forever, so after the "Da Zhuang" hexagram comes the "Jin" hexagram. "Jin" means progress and ascent. This indicates that if things become overly strong without knowing when to stop, they will inevitably face setbacks, so one should instead adopt a gentle and harmonious approach to advance upward. This hexagram has the Earth hexagram beneath the Fire hexagram, like the sun rising from the ground, advancing upward with gentleness until it shines brightly, hence called "Jin." "Kang" means beauty; "Xi Ma" refers to the generous granting of horses. The "Liji · Qu Li" mentions "three gifts do not include carriages and horses," showing that granting horses is a most significant favor. "Fan" means prosperity, and "shu" means multitude.

言此卦以三陰上進而至於明顯，如賢人君子以柔順之道上進於君，致之祿位而行道於天下，有康美之徳著之於君。既有康美之徳，君則厚加寵錫，故其馬蕃盛而眾多，以至晝日之間三接見之，以諮天下之事也。是凡人臣之進，必有道義之實、功業之美，然後登於朝廷之上，則道可行，身可顯。如不才不徳、無功無業、妄求寵幸者，不有人禍，必有天殃，故君子不可以不慎也。

This hexagram shows three yin lines moving upward and ultimately becoming evident in the world, just like a virtuous gentleman who advances with gentle and harmonious methods before the ruler, attains official position and salary, and promotes the Way throughout the realm, displaying his good virtue before the sovereign. Since he possesses such excellent virtue, the sovereign naturally bestows generous favor and rewards, thus granting him many horses and even summoning him three times a day to consult on state affairs. Clearly, any minister who seeks advancement must have the substance of righteousness and the excellence of achievements, only then can he enter the court and make his Way effective and his person prominent. As for those who have neither talent nor virtue, no accomplishments nor deeds, yet foolishly desire to gain favor, they will not suffer human calamity, but will surely face heavenly punishment. Therefore, the gentleman must be cautious.

彖曰：晉，進也。明出地上，順而麗乎大明，柔進而上行，是以康侯用錫馬蕃庶，晝日三接也。

The Commentary on the Judgment says: The hexagram Jin means advancement. Light rises from the earth; the lower trigram is坤 representing flexibility and yielding, which adheres to the upper trigram 离 representing great brightness. The yielding lines ascend and move upward, hence it is said that the marquis who brings peace to the state receives many chariots and horses, and is received three times in one day.

義曰：此卦名晉者，是大賢君子以功以徳上進於君也。明出地上者，此以二體言之也。坤下，地也；離上，明也。若明出於地，則升進而臨照天下，萬民皆瞻仰，如賢人君子出於微賤，升進而立於朝廷之上，致君澤民，使天下皆仰觀之也。順而麗乎大明者，言日之出於地，順麗乎天，故其明所以久也，猶賢者以柔順之道而進輔於大明之君，故其道可以行也。

Hu Yuan explains: This hexagram is called "Progress" because great virtuous gentlemen advance toward the sovereign through their achievements and virtue. "Light emerging from the earth" refers to the two trigrams: the lower trigram is坤 (earth), and the upper trigram is离 (light). Light rising from the earth ascends and illuminates the world, with all people looking up to it. This is like virtuous gentlemen who start from humble positions, gradually rising to serve in the court, assisting the sovereign and benefiting the people, so that all under heaven look up to them. "Smooth and attached to great brightness" means that after the sun rises from the earth, it follows the sky, thus its brightness lasts. This is like the virtuous man who uses gentle and harmonious methods to assist the great and bright sovereign, thus his way is successful.

柔進而上行者，夫君子之在上，必須有至明之徳，以旌別賢不肖而黜陟之也。苟上不明，使賢不肖混淆，則賢者必退避不樂於仕矣。是必君有至明之徳，使賢者持人臣之節、柔順之道附於君，而其道上行也。既能以賢明之徳出於下，柔之道行於上，故可以受寵優之厚，故曰是以康侯用錫馬蕃庶，賞之重也；晝日之間凡三接之，待之厚也。

It is said, "The gentle and progressive one ascends upward": the sovereign in a superior position must possess extremely discerning virtue in order to distinguish the virtuous from the unworthy, and to promote or demote accordingly. If the superior is not clear-sighted, allowing the virtuous and the unworthy to be mixed together and indistinct, the virtuous will certainly withdraw and not wish to take office. Therefore, the sovereign must have extremely discerning virtue, enabling the virtuous to maintain the dignity of a minister, to approach the sovereign with gentle and compliant conduct, thus allowing their path to ascend upward. When the virtuous can manifest their virtue from below, and the gentle and compliant conduct is practiced above, they can then receive generous favor. Therefore it is said, "The healthy sovereign bestows many horses and numerous attendants," referring to the importance of rewards; and "meeting him three times in one day," referring to the thickness of his treatment.

象曰：明出地上，晉。君子以自昭明徳。

The Great Image Commentary says: Light rises from the ground, which is the image of the Hexagram Jin. The gentleman takes inspiration from this, and thus manifests his own bright virtue.

義曰：言賢人君子法此之象，是以進修其徳，博學、審問、明辨、篤行，然后位朝廷之上，使仁義施於天下，功業垂於後世，以自昭顯其至明之徳也。

Hu Yuan explains: This refers to the virtuous and noble person taking inspiration from this hexagram, thus constantly cultivating his virtue - as discussed in the Zhongyong, by broadly studying, thoroughly inquiring, clearly distinguishing, and practically acting - and only then standing firm in the court, spreading benevolence and righteousness throughout the world, achieving great deeds that endure through generations, thereby manifesting his extremely luminous virtue.

初六：晉如摧如，貞吉。罔孚，裕無咎。象曰：晉如摧如，獨行正也；裕無咎，未受命也。

The line statement for the first line says: One desires advancement but is restrained, and by maintaining correctness one brings good fortune. One does not receive trust, but by being content and self-sufficient there is no fault. The small image commentary says: One desires advancement but is restrained, yet only by adhering to the correct path does one proceed. Being content and self-sufficient without fault is because one has not yet received the mandate of the sovereign.

義曰：摧，抑也。初六處晉之始，有心乎晉者也，然居下卦之下，處眾陰之末，猶君子道未得行、志未得伸，於始進之時必見摧抑者也，故曰晉如摧如也。貞吉者，言君子既進而有所摧抑，固不可躁求妄動以覬君上之信，固當守之以正，則可以獲吉也。孟子曰：鄉為身死而不受，今為宮室之美而為之；鄉為身死而不受，今為妻妾之奉而為之；鄉為身死而不受，今為所識窮乏者得我而為之，是亦不可以已乎？此之謂失其本心。蓋戒其不可徇情而苟幸，言進退當以其道也。

Hu Yuan explains: "Cui" means suppression. The initial line in the "Jin" hexagram represents someone who is earnestly striving for advancement; however, it is located at the very bottom of the lower trigram, at the end of the group of yin lines. This is like the way of a gentleman who has not yet been able to realize his path, and his aspirations have not yet been able to unfold. When one is just beginning to strive for advancement, one is inevitably subject to suppression, hence the statement "Jin ru cui ru." The line statement says "Zhen ji," meaning that when a gentleman is striving for advancement but is suppressed, he must not be impetuous or reckless in seeking the favor of the sovereign. Instead, he should maintain proper conduct, and thus can achieve good fortune. The "Mengzi" says: In the past, he would not accept something even at the cost of his life; now, he accepts it for the sake of a beautiful house; in the past, he would not accept it even at the cost of his life; now, he accepts it for the sake of the service of his wife and concubines; in the past, he would not accept it even at the cost of his life; now, he accepts it in order to make poor acquaintances grateful to him. Is this not something that should make one stop? This is called losing one's original heart. Hu Yuan cites this passage to warn people not to bend to private sentiments in pursuit ofby chance (侥幸 means侥幸, which is a term for侥幸, meaning to take chances or seek侥幸), and to act in accordance with the right path in both advancement and retreat.

罔孚裕無咎者，夫初六處於最下，位卑言輕，上未信於其君，下未澤於其民，事未施於當世，道未行於天下。苟如是，固不可隕穫己志，而當綽綽然寛裕樂道，不自諮嗟怨憤，而不失其本心，如此則乃可免其悔咎也。象曰晉如摧如，獨行正也者，夫君子於求進之初，其位卑言輕而有所摧抑，然不自為損，以道自處，蓋其所守獨在於正也。裕無咎，未受命也者，言處於卑下而自寛裕者，是未受君之命也。

The explanation says, "There is no trust, yet there is no blame": Initially, the first line is in the lowest position, with a low status and little authority. It cannot gain the trust of the ruler above, nor can it benefit the people below. Its achievements have not yet been realized in the present age, and its principles have not yet spread throughout the world. In such a situation, one should not be discouraged or lose one's aspirations, but rather remain content and devoted to one's path, finding joy in it, without self-reproach or resentment, thus preserving one's true nature. Only in this way can one avoid regret and misfortune. The "Small Image Commentary" says, "Progressing as if crushed, yet proceeding uprightly," meaning that a gentleman, when beginning his advancement, though in a low position with little influence and facing suppression, does not therefore degrade himself, but remains upright, for what he holds fast to is only the principle of uprightness. The explanation says, "Being broad and without blame, because he has not yet received a mandate," meaning that being in a low position yet seeking breadth and ease is due to the fact that he has not yet received the mandate of the ruler and is not yet responsible for official duties.

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。

The Line Statement of the Second Line says: Desiring advancement yet full of sorrow, maintaining the correct position brings good fortune. One will receive this great blessing from the Queen Mother. The Small Image Commentary says: Being able to receive this great blessing is because it is in the central position and in the correct place.

義曰：夫晉之為言，以之一身是進用其道，以之一時是進用其君。愁，憂也。六二以陰居陰，履得其正，然處內卦之中，未見君之所信，道未能行，是以進而有憂愁也。然君子之心不以一身一家為累，動其心必以君民為志，雖進焉未見信於君而有憂，然亦不可隕穫躁動，常以正道而行，則得其吉也。

Hu Yuan explained: The term "Jin" refers to promoting one's way or doctrine. In terms of the present era, it means assisting the sovereign to advance. "Chou" means worry. The line Six in the Second, being a yao of yin in a yin position, is in a proper place; however, it is located within the inner trigram and has not yet gained the sovereign's trust, so its way cannot be effectively implemented. Thus, although it is advancing, it still harbors worry. However, the mind of a gentleman is not troubled by personal or family matters. Whatever moves his mind, he always keeps the sovereign and the people in mind. Even though he has not yet gained the sovereign's trust and feels worried, he should not lose heart or act recklessly. As long as he constantly follows the correct path, he will achieve good fortune.

受茲介福于其王母者，王母，內之貴者也。夫六二處中居內，以位言之，至卑之象；以時言之，至暗之象。處是時則當懐道畜義，居仁守正，以自寛裕；居是位則當隨事制宜，臨機應變，使無不通濟，則必受其逺大之福，通於王母至深至密之地。蓋由至誠而行，自暗而受其介福，若鳴鶴在陰，其子和之是也。象曰受茲介福，以中正也者，六二雖未見君之信任，蓋以中正之道而行，雖天地鬼神無不佑之，以至闇然而受其介福也。

The explanation of "Receiving this modest blessing from her Queen Mother" says: "Queen Mother" refers to the most esteemed person in the inner court. The second line, six in the second position, is in the middle position of the inner trigram, which in terms of rank is the lowest; in terms of the situation, it is the most obscure. In such a situation, one should hold onto the Dao, nurture righteousness, be content with benevolence and maintain correctness, and live comfortably. In such a position, one should adopt appropriate measures according to the circumstances, be flexible and adaptable, so that everything goes smoothly. In this way, one will certainly receive this profound and great blessing, reaching even to the deepest and most secluded place where the Queen Mother resides. This is because by acting with the utmost sincerity, one can receive great blessings even in darkness, just as the Great Treatise says, "The calling crane in the shade, its young respond in harmony." A crane calls in a hidden place, and its young naturally respond. The Small Image Commentary says, "Receiving this modest blessing, because of uprightness and correctness," meaning that although the second line has not yet gained the trust of the ruler, because it acts according to the principles of uprightness and correctness, all heaven and earth, as well as spirits and ghosts, will assist it, and thus it receives this great blessing without any outward display.

六三：眾允，悔亡。象曰：眾允之志，上行也。

The line statement for the third line says: Gaining the trust of the people, regret disappears. The small image commentary says: The sincerity trusted by the people is to proceed upward.

義曰：允，信也。夫六三以陰居陽，過於六二，不中不正之位，其本有悔也。然而居下卦之上，為眾陰之長，三陰同心上進而為其先，是道義可以行於時，事業可以致其用，故眾陰同心見信而上行，其悔可以亡也。象曰眾允之志，上行也者，言居晉之時，眾陰皆欲上行而已處其先，是為眾所信、同志而進也。

Hu Yuan explains: "Yun" means trust. The line six in the third, being a yao of yin in a yang position, has passed over the middle position of line six in the second, and is in a position that is neither central nor proper, and thus originally has regret. However, it is located at the top of the lower trigram, becoming the leader of all the yin lines. The three yin lines are united in advancing upward, with this line leading the way. This shows that its virtue can be practiced in the present time and its endeavors can be put to use, so all the yin lines trust it and move upward together, thus its regret can be dispelled. The Small Image Commentary says, "The aspirations of all are trusted, and thus they advance upward," meaning that in a time of advancement, all the yin lines desire to go upward, and this line is at the forefront, thus being trusted by all and moving forward in harmony.

九四：晉如鼫鼠，貞厲。象曰：鼫鼠貞厲，位不當也。

The statement of the fourth line says: The appearance of advancing is like a large rat, even when holding to the correct path there is danger. The Small Image Commentary says: Being like a large rat and encountering danger is because the position occupied is inappropriate.

義曰：鼫鼠者，田中食稻粱、貪殘剝刻之物也。當晉之時，眾君子以柔順之道上進於君，九四以陽居陰，不正而進者也。既以不正而進，上又切近於君，是當尊大之位，附上罔下，刻剝天下之民，蠱壊天下之事，如鼫鼠然，無益於民，但傷殘於物，故天下賤之，如鼫鼠然也。以此而往，則必讒諂佞媚，苟取於君上，是於正道危厲也。

Hu Yuan explained: "Shishu" refers to large mice that steal rice from fields, which are greedy and harmful, devouring and exploiting. At a time of upward movement, many virtuous men approach the sovereign with gentle and proper ways, but the Nine in the Fourth occupies a yang line in a yin position, thus advancing improperly. Since it advances improperly and is close to the sovereign, it is like occupying a high position, flattering above and deceiving below, exploiting the people and ruining governance, just like the big mouse: it brings no benefit to the people but harms all things, hence the people despise it and regard it as the big mouse. If it continues like this, it will inevitably resort to spreading false words and flattery to please the sovereign, which in the eyes of the righteous path is dangerous.

六五：悔亡，失得勿恤，往吉，無不利。象曰：失得勿恤，往有慶也。

The line statement of the fifth line says: Regret disappears, there is no need to worry about gain or loss, going forward is auspicious, there is no disadvantage. The small image commentary says: There is no need to worry about gain or loss, going forward will bring joy.

義曰：六五履不得正，有悔者也。然處至尊之位，居離明之中，能擴大明之道，旌別眾賢而信任之，眾賢者類進而輔己，故其悔所以亡也。失得勿恤，往吉無不利者，夫以天下之廣、萬幾之細，其間未必不無一失。今六五既能旌任賢者，賢者皆進而輔之，故其政教無有不舉。若萬物之中苟有失得，亦不必憂恤之也。夫既是失得皆不須憂恤，則是所往無有不吉不利者也。象曰失得勿恤，往有慶也者，言六五所以失得勿恤者，蓋由其能任賢者，使賢人進輔於己，故其教化舉行，仁義興作，以此而往，故不惟止獲其吉，而又且有美慶之事也。

Hu Yuan explains: The position of Six in the Fifth is not appropriate, and by nature it is associated with regret. However, it occupies the supreme position and is located in the central position of the Upper Trigram Li (Fire), thus it can expand the path of brightness, distinguish and trust many virtuous people, and thus the virtuous people come continuously to assist it. Therefore, its regret disappears. The statement "Do not worry about loss or gain, going forward is auspicious, there is no disadvantage" means that the world is so vast and government affairs so intricate that some mistakes are inevitable. Now, since Six in the Fifth can commend and employ the virtuous, and the virtuous come to assist it, government orders and moral education will have no difficulty. Therefore, even if there are occasional gains and losses in all things, there is no need to worry about them. Since there is no need to worry about gains and losses, then going anywhere will not result in inauspiciousness. The Small Image Commentary says "Do not worry about loss or gain, going forward brings celebration," meaning that Six in the Fifth can disregard gains and losses because it employs the virtuous and allows the virtuous to assist it, thus moral education is promoted and benevolence and righteousness are established. Following this path, it not only attains auspiciousness but also brings about commendable events.

上九：晉其角，維用伐邑，厲吉，無咎，貞吝。象曰：維用伐邑，道未光也。

The line statement of Upper Nine says: Advancing to the top of the horn, it can only be used to attack one's own territory; after experiencing danger one attains good fortune, there is no fault, but even maintaining uprightness may still be shameful. The Small Image Commentary says: It can only be used to attack one's own territory, indicating its way is not yet broad and radiant.

義曰：角者，最極之象也。夫上九處進之極，過明之中，已在角而猶進，故曰進其角。惟用伐邑者，在角猶進，過亢不已，不能端拱無為，物皆不服，必須攻伐其邑，然後服之，故曰惟用伐邑也。厲吉無咎貞吝者，兵者凶器，伐而服其物，是由危乃得吉，則無咎，以此雖正，亦已賤矣。象曰惟用伐邑，道未光也者，用伐乃服，雖得之，其道未光也。

Hu Yuan explains: "Jue" represents the highest and the last image. The upper nine is at the extreme point of advancement, and has surpassed the central position of the upper trigram Li. It has already reached the position of Jue but still continues to advance, so it is said to have advanced to Jue. It says "only used to attack the city": having already reached Jue, it still advances further, becoming overly exuberant and unwilling to stop, unable to remain in a state of passive tranquility. Everyone is不服, so it must attack its own territory, and only then can they be made to submit, hence it is said that it can only be used to attack the city. It says "dangerous but auspicious, no blame, sincerity brings regret": weapons are dangerous things, and using attack to make people submit is first going through danger and then achieving auspiciousness, so it can be considered without blame; but using such a method, even if it is proper, has already descended to a lower level. The "Small Image Commentary" says "only used to attack the city, the way is not yet bright," meaning that one must resort to attack to make people submit, although the purpose is achieved, his way is still not broad and bright.

明夷：利艱貞。

The卦 of Mingyi: It is advantageous to hold firm to the right path in times of hardship. The term "夷" in "Mingyi" refers to injury, indicating that the light has been harmed.

義曰：按《序卦》云：晉必有所傷，故受之以明夷。夷者，傷也。晉卦是明出地上而升於天，明照於天下，然晉極必衰，故明反入於地中，是明有所傷也。以人事言之，則猶君子之始進於朝廷之上，佐君澤民，立功立事於天下，然至於荒耄之年，精力倦怠，是宜以功成事立而退，全身致政，求其安息，則其明終始無有所傷也。

Hu Yuan explains: The "Xu Guan Zhuan" says that when advancement reaches its limit, there must be some harm, so the "Jin" hexagram is followed by the "Ming Yi" hexagram. "Yi" means harm. The "Jin" hexagram represents light rising from the earth, ascending to heaven, and illuminating the world. However, when advancement reaches its peak, it must turn to decline, so the light reverses and falls into the earth, which is the light being harmed. In terms of human affairs, this is like a gentleman who initially serves in the court, assists the sovereign, benefits the people, and establishes achievements throughout the world. But when he reaches old age and his energy wanes, he should retire while his achievements are complete, preserving himself and returning governance to others, seeking peace. In this way, his entire life's light remains unharmed.

若功成年耄，復進而不已，則必有所傷也。惟聖人為能終始一徳，如周公佐周是也。凡下於聖人者，至於耄年，宜知退其身而不可終於求進也，此聖人所以著萬世君臣之戒也。利艱貞者，夫明夷之世，則是君子之明已有所傷，而小人在上便巧得志。君子處此之時，固當艱難守正，不使小人之能窺測，則可以免其患害也。

If one's achievements have been realized and one has grown old, yet still insists on advancing without stopping, injury is certain. Only the sage can maintain the same virtue throughout life, as was the case with the Duke of Zhou who assisted the Zhou dynasty. Those who are not on the level of sages, when they reach old age, should know when to withdraw and not insist on continuing forward to the end—this is precisely the warning set by the sage for all generations of rulers and ministers. The hexagram statement says, "It is advantageous to be firm and upright in hardship." In an era where light is harmed, the wisdom of the gentleman is impaired, and the petty person is in power, taking advantage of the situation. In such times, the gentleman should remain firm and upright amidst difficulties, keeping his true intentions hidden from the petty person, thus avoiding harm and disaster.

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。

The Commentary on the Judgment says: Light falling into the earth, this is the meaning of the hexagram Ming Yi. Inner brilliance and virtue combined with external gentleness allows one to endure great difficulties, as King Wen did. The statement 'advantageous to endure hardship and maintain uprightness' refers to concealing one's brightness. Facing hardship within the closest relations yet maintaining upright virtue, Ji Zi did exactly that.

義曰：明入地中，明夷者，此釋明夷之義也。內文明而外柔順者，此以二體言之。下卦是內，離為文明；上卦是外，坤為柔順。君子之人，能內守文明之道，外修柔順之徳，當明夷之世，蒙冒大難而不為小人所賊害，若古之人有行之者，文王是也。

Hu Yuan explained: "Light entering the earth, Mingyi," which explains the meaning of the hexagram. "Inner civilization and outer gentleness and compliance" refers to the two trigrams above and below: the lower trigram is inner, and the virtue of the trigram Li is civilization and brightness; the upper trigram is outer, and the virtue of the trigram Kun is gentleness and compliance. A gentleman can maintain the way of civilization within and cultivate the virtue of gentleness and compliance outside. In a time when brightness is harmed, although he endures great difficulties, he is not harmed by small people. Among ancients, those who truly achieved this were King Wen of Zhou.

文王當紂之亂世，眾小人在紂之左右前後，讒諛佞幸，皆欲害於君子；而文王居為西伯，三分天下有其二，終能外執柔順之徳，內晦文明之道，雖小人眾多，終不能窺見其所為，故免其禍患也。《表記》曰：文王有君民之大徳，有事君之小心。故雖蒙大難而終無所傷也。

King Wen was born in the chaotic era of King Zhou of Shang, where many villains surrounded King Zhou, spreading false words and flattery to gain favor, all eager to harm the virtuous. As the Western Duke, having already gained two-thirds of the world, King Wen always maintained a gentle and yielding virtue externally and concealed the principles of civilization internally. Although there were many villains, they could never discover what he was doing, so he avoided calamity. The "Book of Rites · Table of Conduct" says: King Wen possessed great virtue in governing the people and was also cautious and respectful in serving his sovereign. Therefore, although he faced great difficulties, he ultimately suffered no harm.

利艱貞，晦其明也。內難而能正其志，箕子以之。言內難者，親之至也。夫明夷之世，闇主在上，人臣有處夫至親之地而終不見害者，若箕子是也。箕子之於紂，以位言之，父師也；以親言之，庶兄也。以庶兄之親而居父師之位，是處至親之地，所謂內難者也。然左右前後讒佞諂媚，皆欲害之，而箕子獨能蒙冒之以正其志，蓋由內能全晦其明，不使有所暴之於外，而小人不能窺見也。

"Beneficial to endure hardship and maintain uprightness, to conceal one's brightness. Facing internal difficulties yet able to correct one's aspirations, Ji Zi was like this." The term "internal difficulties" refers to hardship among close relatives. In an era where brightness was harmed, with a tyrannical king above, the ministers in the closest position to the sovereign remained unharmed. Ji Zi was such a person. To King Zhou, Ji Zi was both the father's teacher in official rank and the younger brother in kinship. Holding the position of father's teacher while being the younger brother, he was in the closest position to the sovereign, which is called "internal difficulties." However, the flatterers and sycophants around King Zhou all wanted to harm him, yet Ji Zi alone could endure them and maintain his correct aspirations. This was because within himself he completely concealed his wisdom, not revealing it outwardly, so that the wicked could not perceive it.

象曰：明入地中，明夷。君子以蒞眾，用晦而明。

The Great Image Commentary says: Light falls into the earth, which is the image of the卦 Ming Yi. The superior person takes this as a model for governing people: appearing to restrain his sharpness on the surface, yet being fully aware of the minutest details within.

義曰：君子法此之象而臨蒞於眾，則當內晦其明，外示以柔也。何則？蓋君子性無不明，事無不通，好善而嫉惡，苟不慎密而宣之於外，則小人見已之明，詐善而罔於己，己何由而知之？如是則為小人之所窺測，而必罹小人之害也。是以君子務全其道，黙運其明，則物不能蔽欺；外示柔，則不傷其苛察。如此始可蒞眾也。

Hu Yuan explained: A gentleman should follow the pattern of this hexagram in governing people by restraining his discernment internally and displaying gentleness externally. Why? A gentleman by nature has no lack of understanding and nothing is beyond his comprehension; he loves goodness and hates evil. If he does not exercise caution and restraint, and instead displays all this openly, the petty person will see through his discernment and pretend to be good in order to deceive him. Then from where would he be able to discern? In this way, he would be fully aware of the petty person's schemes and inevitably suffer harm from them. Therefore, a gentleman must strive to preserve his way, using his discernment secretly, so that external things cannot deceive him; by appearing gentle, he will not cause harm through excessive scrutiny. Only in this way can he effectively govern people.

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。

The line statement for the first line says: When brightness is injured, it is like a bird flying high, folding its wings and hanging down. The gentleman travels on the road, not eating for three days; when he goes somewhere, the host who takes him in still speaks ill of him. The small image commentary says: The gentleman travels on the road, following the way, so he does not have time to eat.

義曰：明夷于飛，垂其翼者，言明夷之時，小人得志，皆欲殘害君子。初九處卦之下，猶患難之始也，然明夷之主在於上，初最逺之。君子有剛明之徳，能韜光晦跡，不為小人之窺見，若鳥之髙飛而又垂斂其翼，是超然不可得而見之也。

Hu Yuan explains: "When the bright light is injured and flies, it lowers its wings" refers to the time when brightness is harmed, and petty people gain power, all wanting to harm the virtuous. The initial line, Nine at the Beginning, is at the very bottom of the hexagram, just like the beginning of hardship. The main line that harms brightness in this hexagram is the line at the top, Six at the Top, and the initial line is farthest from it. The virtuous person possesses the virtue of being strong, vigorous, and enlightened, able to conceal his brilliance and hide his presence, so that petty people cannot see him. This is like a bird flying high and lowering its wings, retreating far away, so that no one can see it anymore.

君子于行，三日不食者，言君子能先幾知變，以小人得志，慮其加害於己，欲超然逺遁，心急於行，故至三日之間不遑暇食也。有攸往，主人有言者，言當明夷之時，愚民盲俗，不悉君子之心，見君子遯去之速，以至三日不食而有所往者，雖至親之人為己之主，亦皆有猜貳之心、誹謗之言也。象曰君子于行，義不食也者，言君子不苟遯去，必見小人之害，故行而不食者，於義有所不可也。

The saying "The gentleman on his way, three days without food" means that the gentleman can detect changes at an early stage. Seeing the small man gaining power, he worries about their harm to himself and wants to withdraw far away. He is anxious to leave, so he cannot even take time to eat for three consecutive days. The saying "There is a direction to go, the master has words" means that when light is injured, the ignorant people and those who follow the crowd do not understand the gentleman's intentions. They see the gentleman leaving so quickly and not eating for three days, so even his closest relatives who might take him in will suspect him and speak falsely. The "Small Image Commentary" says "The gentleman on his way, righteousness does not allow him to eat," meaning that if the gentleman does not leave early, he will certainly suffer from the small man's harm. Therefore, he rushes on his way and cannot take time to eat. If he sat still and ate, it would be unjustified in terms of righteousness.

六二：明夷，夷于左股，用拯馬壯，吉。象曰：六二之吉，順以則也。

The line statement of the second line says: When brightness is injured, the injury is on the left leg; relying on a strong horse to rescue oneself and escape, one attains good fortune. The small image commentary says: The reason the second line is auspicious is that it is both gentle and proper in its actions.

義曰：夫人之股肱，右者為便，左者為輕。六二履得中道，至於有位，漸近明夷之主，故必小有所傷，但傷左股至輕之處也。用拯馬壯吉者，言君子既於明夷之時小有所傷，若不速務遁去，則必見害愈深，故當決然拯其壯馬而行，外順小人而使不能見其所為，然後可以獲吉也。象曰六二之吉，順以則也者，六二以陰處陰，至順者也，而又處中行正，是動有法則者也。既順而又有法則，故小人終不能害之，以至得吉。故文王見囚於羑里，終能脫禍解難以全其身也。

Hu Yuan explained: Human limbs are more convenient on the right side, while the left is relatively secondary. Six Two follows the middle path and holds its position, gradually approaching the injured ruler above. Therefore, it will certainly suffer a minor injury, but only to the left leg, which is the least important part. The statement "Using a strong horse to rescue, it is auspicious" means that when a gentleman suffers an injury in the light, he has already sustained some damage. If he does not act quickly to escape, he will suffer even more. Therefore, he should act decisively, using the strong horse to flee. On the surface, he appears to comply with the small people, so they cannot see his true actions, thus achieving auspiciousness. The "Small Image Commentary" says, "The auspiciousness of Six Two is due to its adherence to order": Six Two, with a yin line in a yin position, is the most gentle and compliant. At the same time, it is in the center and acts with correctness, indicating that its actions are orderly. Being both gentle and orderly, it cannot be harmed by the small people, thus achieving auspiciousness. This was exactly the reason why King Wen, when imprisoned in Youli, was eventually able to escape danger and preserve himself.

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。

The third line statement says: When the light is injured, going hunting and making war to the south, capturing the principal villain; but one should not act too hastily to correct. The Small Image Commentary says: The determination to go on a southern campaign, may be said to have been greatly realized.

義曰：南者，至明之地；狩者，獵之名；大首者，元惡也。九三居離之極，有至明之性；以陽居陽，有至剛之徳。夫以剛明大正之徳，居明夷之時，闇主在上，殘虐生靈，塗炭天下，不忍坐視，故不得已往而征之，以蘇民於水火，救民於溝壑，故如獵狩之事，但取其害於民者誅之耳。孟子曰：誅其君而吊其民，若時雨降，民大恱。又曰：武王伐殷，謂其民曰：無畏，寜爾也，非敵百姓也。若崩厥角稽首。征之為言，正也，是但誅其首惡而已。

Hu Yuan explained: "South" is the most luminous direction, "shou" refers to hunting, and "da shou" refers to the principal villain. Nine in the Third is at the top of the lower trigram Li, possessing an extremely discerning nature; also, with a yang line in a yang position, it possesses an extremely strong and vigorous virtue. By relying on the virtue of being strong, upright, and just, it is in a time when brightness is harmed, with a tyrannical ruler above causing suffering to the people and bringing the people into great hardship. It is truly unbearable to remain idle, thus it is compelled to go on a campaign, rescuing the people from water and fire, and saving them from the ravines. Therefore, this is like hunting: only those who harm the people are eliminated. The "Mencius" says: to eliminate the tyrant and comfort the people is like timely rain falling, bringing great joy to the people. It also says: King Wu attacked the Shang, telling the people of Shang, "Do not be afraid, I am here to bring you peace, not to be your enemy." The people then knelt on the ground like a mountain collapsing. The meaning of the character "zheng" is "zheng," indicating that only the principal villain is eliminated.

不可疾貞者，夫聖賢之所以往伐首惡者，將以正天下之民也。其惡既除，其民始蘇，固不可加之暴猛峻之嚴刑以益苦之也。何則？夫民之被害既已久矣，染惡亦已深矣，故非亟而可拯也。必須化之以漸，撫之以慈，與之解其倒懸，然後以漸而正之可也。故孟子曰：簞食壺漿以迎王師，此無他，避水火也；如水益深，如火益熱，亦運而已矣。是正天下於虐暴之後，不可亟欲成俗也。象曰南狩之志，乃大得也者，言聖賢之人以至明之道往伐其元惡者，所以救民而正天下。今既獲之，則已之志大有所得也。

The saying "It is not advisable to act hastily with sincerity" means that the sages and virtuous men set out to punish the principal offenders in order to correct the people throughout the land. Once the principal offenders have been removed, the people have just begun to recover, and it is absolutely not advisable to impose harsh and severe punishments that would add to their suffering. Why? Because the people have suffered for a long time and have been deeply tainted by evil habits; thus, they cannot be saved all at once. One must gradually educate them, show them kindness and care, relieve their distress, and then gradually guide them back to the right path. Therefore, the Book of Mencius says: the people bring bamboo baskets of rice and pitchers of soup to welcome the king's army, not for any other reason, but simply to escape the suffering of water and fire. If the new water is deeper and the new fire hotter, they would merely transfer to another place. This shows that after a time of tyranny, to correct the world, one must not rush to create good customs all at once. The Small Image Commentary says, "The determination to go on a southern hunt is indeed great achievement," meaning that the sages and virtuous men use the most luminous way to punish the principal offenders, aiming to save the people and correct the world. Now that the principal offenders have been captured, their aspirations have been greatly realized.

六四：入于左腹，獲明夷之心，于出門庭。象曰：入于左腹，獲心意也。

The statement of the fourth line says: It has penetrated into the left abdomen, understood the thoughts of the injured ruler, and spread them beyond the courtyard. The Small Image Commentary says: Penetrating into the left abdomen means having understood the ruler's intentions.

義曰：凡手足以右為便，心腹之間以左為順。六四以陰居陰，履得其位，上近明夷之主，是小人而得志者也。夫以小人得志，又附於昬闇之主，以甘言美色、柔邪佞媚，從君之情，迎君之慾，納之於惡，依違曲順，入于左腹之間，復得明夷之主之心也。左腹言能順於心也。

Hu Yuan explained: In terms of hands and feet, the right side is convenient, but in terms of the heart and abdomen, the left side is more appropriate. The sixth line in the fourth position is a yao of yin in a yin place, which is properly positioned. It is also close to the ruler who is blinded by darkness, thus illustrating the situation of a petty person gaining power. Once petty persons gain power, they rely on the side of the dark and foolish ruler, using sweet words and pleasant expressions, flattering and cunningly adapting to the ruler's nature and desires, leading him down the path of evil. They are always vague and compliant, bending their will to please the ruler, thus entering the ruler's inner circle and understanding the ruler's mind. The term "left abdomen" refers to his ability to follow the ruler's wishes.

于出門庭者，言小人之輔闇主，內既迎逢其惡，外又不能慎密固蔽之。君未有一過，則揚之為大過；君未有纖惡，則宣之為大惡，以至騰播天下，罪形萬世，皆小人之所致也，若崇侯、飛廉、惡來之類是也。門庭者，言宣露於外也。

The phrase "going out of the courtyard" refers to small men assisting a foolish ruler. Within the court, they一味 flatter the ruler's faults, and without, they fail to be cautious and keep secrets, failing to cover up the ruler's mistakes. The ruler himself has no real faults, yet these small men exaggerate them into great offenses. The ruler has no actual wrongdoing, yet they spread it as great evil, causing it to spread throughout the world and resulting in a lasting criminal reputation. All of this is caused by these small men, like Chong Hou Hu, Fei Lian, and E Lai. The term "courtyard" here refers to the spreading of all these things to the outside world.

六五：箕子之明夷，利貞。象曰：箕子之貞，明不可息也。

The fifth line statement says: Like Ji Zi, who was in a time of injured brightness, it is advantageous to hold to the correct path. The Small Image Commentary says: Ji Zi's adherence to the correct path ensured that his inner brightness did not fade.

義曰：明夷之主在於上六，則左右前後皆小人矣。惟六五以柔順之道處得其中，非小人之謂也，推象意以求之，則箕子之道矣，故聖人特以箕子明此爻也。何則？箕子當紂之時，尊為父師，親為庶兄，是至近至親之位也。然紂之左右前後皆小人，而箕子之道不得行，是明有所傷也。然當是時，箕子能自晦其明，自蒙其徳，雖在紂之近密而終無所害，以至佯狂為奴以全其身，是所利者惟能自晦而居正也。象曰箕子之貞，明不可息也者，以箕子切近於紂而終不為其所害者，蓋由能以正道自守，故其明不可得息也。

Hu Yuan explains: In this hexagram, the main line that harms the light is the line at the top, which is occupied by a small person. Those around it on all sides are also small persons. Only the line six in the fifth position, by being gentle and compliant, occupies the central position of the upper trigram, and thus does not belong to the category of small persons. By seeking the meaning of the hexagram, it aligns with Ji Zi's way of dealing with the world, so the sage specially uses Ji Zi to explain this line. Why? During the time of Zhou Wang, Ji Zi held the rank of father's teacher and was a distant brother by kinship, thus occupying the closest position. However, Zhou Wang's surroundings were full of small persons, and Ji Zi's principles could not be implemented, which is the damage to the light. Yet in that time, Ji Zi was able to conceal his wisdom and hide his virtue, even though he was in the closest circle of Zhou Wang, he was not harmed, and even pretended to be mad and became a slave to preserve himself. This shows that his benefit came from his ability to conceal himself while maintaining the right path. The Small Image Commentary says, "Ji Zi's uprightness, the brightness cannot be extinguished," meaning that although Ji Zi was close to Zhou Wang, he was not harmed by him, precisely because he upheld the right path, so his inner brightness never ceased.

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。

The line statement of the sixth line at the top says: Not only is it not clear, but it is dark. It first rises to the heavens, then falls into the earth. The small image commentary says: At first rising to the heavens, it could illuminate all the surrounding states; but later falling into the earth, it has lost the principles of a ruler.

義曰：不明晦者，言上六處群陰之上，居一卦之極，明夷之主也。不能以明徳臨照天下，而左右前後信任小人，自致陰闇柔弱，不有其明，故云不明晦也。初登于天者，夫天尊且髙，人君之位也。此上六以繼世而立於人君之位，為天下之主，故云初登于天也。後入于地者，夫既居人君之位，為天下之所瞻仰，則當大明以臨照天下，今反昬闇暝昧，放恣殘賊而不用其明，是入於地也。象曰後入于地，失則也者，言上六失為君之法則，不能明照天下，而終於昬闇，貽祖宗之羞也。

Hu Yuan explains: saying "not clear and dark" refers to the sixth line at the top being above all the yao of the yin, at the highest position of the hexagram, which is the main yao that harms brightness. It cannot use the virtue of brightness to illuminate the world, but instead trusts petty people around it, making itself dark and weak, losing its proper discernment. Therefore, it is not clear and dark. Saying "first ascending to heaven": heaven is both noble and lofty, symbolizing the position of the ruler; the sixth line at the top ascends to the position of ruler by succession, becoming the sovereign of the world, hence the beginning of ascending to heaven. Saying "later entering into the earth": having already occupied the position of ruler, being looked up to by the people, it should illuminate the world with great brightness. Now, instead, it is foolish and tyrannical, not using its brightness, which is equivalent to falling into the earth. The "Small Image Commentary" says "later entering into the earth, losing the principle," meaning that the sixth line at the top has lost the rule of a ruler, unable to illuminate the world with brightness, ultimately falling into darkness, bringing disgrace to the ancestors.

家人：利女貞。

The hexagram Family has the lower trigram Li (Fire) and the upper trigram Xun (Wind). It discusses the way of managing a household. The hexagram statement says: The way of the family is beneficial when the woman holds to the right path. "Zhen" means to be upright and steadfast, referring to the wife remaining in her proper role and not losing her virtue. Within the family, if the wife is first upright, then the order between father, son, brothers will be established, hence it says "beneficial for the woman to be steadfast."

義曰：按《序卦》云「傷於外者必反於家」，故受之以《家人》。言人之有所傷於外，則必反於內以求其安，故《家人》所以次於《明夷》也。然此謂之家人者，蓋聖人以此為治家之法也。利女貞者，夫家人之道以女正為始。何則？夫女子之性柔弱無常而好惡隨人，故凡君子欲治其家，必正其身以正其女，以正其閨閫之內，父子之列、尊卑長幼之序各得其正。家既正，然後施之為治天下皆可得而正也。故《大學》曰「欲治其國先齊其家」，然則治家之道在女正為始也。

The *Xugua Zhuan* says that those who have suffered harm outside must return home, hence the *Mingyi* hexagram is followed by the *Jiaoren* hexagram. When a person suffers setbacks outside, he necessarily returns home to seek security, which is why the *Jiaoren* hexagram comes after the *Mingyi* hexagram. The reason this hexagram is called *Jiaoren* (Family) is because the sage uses it to establish the principles for governing a family. As for the phrase "beneficial for a woman to be firm," it means that the way of governing a family should begin with the proper conduct of women. Why is this so? Because women's nature is gentle and uncertain, their likes and dislikes easily change with others. Therefore, a gentleman who wishes to govern his family well must first correct himself, then use himself to correct his wife and daughters, and then correct everything within the household: the order of father and son, the hierarchy of respect and precedence, all returning to their proper places. When the family is properly ordered, this method can then be extended to govern the state, and thus the whole world will be properly ordered. Hence the *Daxue* says, "To govern the state well, one must first regulate his family." This shows that the way of governing a family begins with the proper conduct of women.

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。

The Commentary on the Judgment explains the Hexagram of the Family: A woman maintains proper virtue in the inner chamber, and a man fulfills his duties in the outer affairs. When men and women each take their proper place, this is the greatest moral principle between heaven and earth. Within the family, there is also a sovereign and a ruler, referring to the parents. The father acts as a father, the son as a son, the elder brother as a brother, the younger brother as a younger brother, the husband as a husband, and the wife as a wife. When the family is properly ordered, the world will then be at peace.

義曰：女正位乎內者，謂六二也。六二以柔順之質處內卦之中，若貞正之婦治閨門之內也。然婦人之道不可預聞外事，但以致整於內而已，故《書》曰「牝雞無晨，牝雞之晨，惟家之索」，故女必正位乎內也。男正位乎外者，謂九五也。九五以剛明之徳處外卦之中，是男子以義治外，其父子有禮，兄弟有序，尊卑上下各正其位也。然以義制事則不可從於婦人，故《恆》卦曰「夫子制義，從婦凶也」。

"The phrase 'female holds the proper position within' refers to the second line, or 'six two.' The Zhou Changes discuss 'line positions,' which refer to the six lines of a hexagram, counted from the bottom up: the first, third, and fifth lines are yang positions, while the second, fourth, and sixth lines are yin positions. When a yin line occupies a yin position or a yang line occupies a yang position, it is considered 'correct' or 'right.' If a line is in the second or fifth position, it is considered 'centered.' When both 'correct' and 'centered' are achieved, it is called 'centered and correct.' The second line is a yin line in a yin position and also occupies the central position of the lower trigram (inner trigram). It is gentle and proper, like a virtuous wife managing the household. However, a woman's role should not involve external affairs; she should simply maintain order within the home. Therefore, the Shang Shu, 'Mu Shi,' says, 'A hen should not crow; if a hen crows at dawn, the family will decline.' This shows that women must properly occupy their inner position. 'Male holds the proper position outside' refers to the fifth line, or 'nine five.' The fifth line is a yang line in a yang position and occupies the central position of the upper trigram (outer trigram). It possesses the virtue of being strong, upright, and discerning, like a man handling external affairs with righteousness, ensuring proper conduct between father and son, order among brothers, and appropriate roles for all levels of society. Since decisions must be made based on righteousness, they should not be solely based on the opinions of women. Therefore, the 'Xiang Zhuan' of the 'Heng' hexagram's fifth line says, 'A man should decide matters according to righteousness; if he always follows his wife, there will be misfortune.'"

所謂男女正，天地之大義也者，夫天以至剛之徳、至尊之體處於上，地以至柔之徳、至卑之質位乎下，此天地自然之常分也。以人言之，女正位乎內，男正位乎外，男女之位正，是得天地之大義也。

As for the statement "men and women are properly positioned, which is the great principle of heaven and earth," this is because heaven possesses the most vigorous virtue and the most exalted form, residing above, while earth has the most gentle virtue and the most humble nature, residing below. This is the natural and fixed distinction between heaven and earth. In the "Zhou Changes," "yin and yang" refer to the two qualities of hardness and softness: the hard is active and occupies a high position, while the soft is passive and occupies a low position. In human affairs, women properly maintain their inner position, and men properly maintain their outer position; men and women each occupy their proper place without overstepping, thus aligning with the greatest ethical principle in the universe.

家人有嚴君焉，父母之謂也者，夫君總生殺之權，操富貴之柄，四海之內莫不畏懼群而歸之，故謂之君。若父母之尊，則一家之事皆主焉，故不可專任其慈而無所斷制，必又加之以威嚴，董之以禮節，使一家之內有畏懼之心，如君之尊而又如君之嚴，則家道可以成也。

The saying "A family has a strict ruler, who is called the parents" is because the sovereign holds the power of life and death, controls the granting of wealth and honor, and throughout the four seas, no one does not revere him or gather around him. Therefore, he is called the ruler. The parents also hold a position of respect within the family: all family matters are decided by them. Therefore, they cannot be overly indulgent with love without any judgment. They must also add strictness, using propriety to supervise and restrain, so that everyone in the family maintains a sense of reverence. With such a position of respect as the sovereign and such strictness as the sovereign, the family's way can truly be established.

父父子子、兄兄弟弟、夫夫婦婦而家道正，正家而天下定矣者，夫為父有父道，為子有子道，以至兄弟夫婦各有其道，是以父盡其嚴，子盡其孝，兄盡其友，弟盡其恭，夫盡其義，婦盡其順，如此則家道正矣。家道既正，天下斯定矣。故堯，聖人也，先親九族然後平章百姓；文王亦聖人也，先刑于寡妻，至于兄弟，以御于家邦。是君子之治天下必先正家，正家而天下定矣。

He said, "A father should be a father, a son should be a son, brothers should be brothers, and husband and wife should be husband and wife, and thus the family will be properly ordered; when the family is properly ordered, the world will be at peace." This is because a father has the duty of authority, a son the duty of filial piety, brothers the duty of fraternal love, and husband and wife the duty of righteousness and compliance. When these duties are fulfilled, the family will be properly ordered. Once the family is properly ordered, the world will naturally be at peace. Therefore, Yao was a sage; the Book of Documents, Yao's Classic, records that he first harmonized his nine relatives before distinguishing the officials and coordinating the states. King Wen was also a sage; the Book of Songs, Great Odes, says that he first set an example for his wife, then extended this to his brothers, and finally used it to govern his state. This shows that a gentleman must first properly order his family to govern the world. When the family is properly ordered, the world will naturally be at peace.

象曰：風自火出，家人。君子以言有物而行有恆。

The Great Image says: Wind arises from fire, which is the symbolic representation of the Hexagram of the Family. Here, fire is within and wind is outside. Fire is strong first, then wind arises, just as within the family, moral cultivation and education are established first, and then they spread outward. The superior person takes inspiration from this image, ensuring that his words are substantial and his actions follow consistent principles.

義曰：風自火出，家人者，王通謂「明內而齊外」，有家人之象是也。物，事也。君子觀此之象，治其家使言有其事，行有其常，一言一行無有妄動，此治家之本在於正身也，故《孟子》曰「身不行道，不行於妻子」是也。

"The wind arises from fire, symbolizing the family," explained the great scholar Wang Tong of the Sui dynasty, interpreting it as "first cultivating clarity within, then establishing order externally," which aligns with the imagery of the Family hexagram. Here, "things" refer to matters and concrete content. A gentleman observing this hexagram understands that in managing a household, every word he speaks should have factual basis, and every action should follow established principles. He dare not act recklessly, for the foundation of governing a family lies in rectifying oneself. Therefore, the Classic of Mencius, in the section "Complete Devotion to the Heart," states, "If one does not follow the Way, even his wife and children cannot be controlled," which explains precisely this principle.

初九：閒有家，悔亡。象曰：閒有家，志未變也。

The line statement for Chou Jiou says: When the family's affairs are just beginning to be established, setting up restrictions and precautions will cause regret to vanish. The Small Image Commentary explains: The phrase 'xian you jia' means to impose restrictions and precautions while the family members' intentions have not yet turned bad. 'Xian' originally refers to the wooden fence inside a gate, and is extended to mean restrictions and control.

義曰：閒者，寛而防之之謂也。凡人之情，愛之極則無疑，親之至則無防，故君子之人治其家，必當思慮未及於邪、耳目未接於私之時，預為之防，曲為之備。不然，使醜惡已彰、奸邪已萌而始為之防，是非家人之罪，乃已陷家人於有過之地也。今初九以陽居陽，處一卦之初，是治家之始，有剛明之徳而能于思慮未動、私邪未萌之前以為之防，故悔亡也。象曰閒有家志未變也者，夫君子防閒其家，待奸邪而後防之，惡彰而後治之，則無及矣。必於家人志慮未變之前豫防閒之，則所謂治家之道也。

"Xian" means to guard with ease and composure. Human nature is such that when love is extreme, suspicion fades; when intimacy is complete, defenses are no longer needed. Therefore, a gentleman in managing his household must act before the hearts of his family members have turned toward wrongdoing and before their senses have been tainted by private desires. He should establish precautions and prepare thoroughly in advance. Otherwise, if he only takes action after evil has already surfaced and wickedness has already begun, it would not be the family's fault, but rather his own fault for having pushed them into wrongdoing. The line "Chu Ji" (Initial Yang) is a Yang line in a Yang position, and it is located at the very beginning of the hexagram, representing the start of household management. It possesses the virtues of strength, vigilance, and clarity. It can establish defenses before thoughts have even begun to move and before private wickedness has taken root, thus eliminating regret. The "Small Image Commentary" says, "The will has not yet changed," because if a gentleman only guards his family after wickedness has appeared or evil has become evident, it would be too late. He must guard his family before their hearts have changed, which is the way of managing a household.

六二：無攸遂，在中饋，貞吉。象曰：六二之吉，順以巽也。

The line statement for the second line says: There is nothing that can be accomplished by self-willed action; one should only manage the household affairs of food and worship, and by maintaining the right course one achieves good fortune. The Small Image Commentary explains: The reason the second line is auspicious is that it is both gentle and humble, and can carry out the commands of the superior. 'Sui' refers to acting independently without consultation, and 'zhong gui' refers to the duties of providing food and worship within the household.

義曰：遂者，專也。夫婦人之事雖治於閨門之內，皆稟命而行也。今六二以陰居陰，處內卦之中，履得其正，是婦人之得正者也，但處於內而無所自專，故云無攸遂也。在中饋貞吉者，夫自古以來，上至天子之后妃，下逮庶人之妻妾，其所職之事不過於奉祭祀、饋飲食而已。故《禮》后有瑤爵之獻、奠盎之事，《詩》有《關雎》《采蘩》，皆后夫人之職也。六二處內任婦職而無所專，所主在於饋食而已，職此而又處其正，故得吉也。象曰六二之吉順以巽也者，言六二所以得吉者，以居中履正，順而且巽，上能稟九五之命也。

"Suì" means to act arbitrarily. Although a woman's affairs are handled within the inner chamber, they must still be carried out according to the orders of the family head. Six Two is a yao of yin in a yin position, and it is also in the central position of the lower trigram. Its position is both central and proper, which is exactly the proper state for a woman. However, because it is located within the inner chamber, it cannot act independently, hence "wu yu suì." As for "zai zhong kuì, zhen ji," since ancient times, from the queen consorts of the Son of Heaven down to the wives and concubines of commoners, their duties have been limited to worshiping ancestors and preparing food and drink. Therefore, the "Book of Rites" records that the queen consort offers jade cups and sets out millet wine, and the "Book of Songs" includes poems such as "Zhou Nan · Guan Ju" and "Zhao Nan · Cai Fan," which describe the duties of the queen consort and the lady. Six Two remains in the inner position, fulfilling the duties of a woman without overstepping her authority, managing only the preparation of food and drink, and fulfilling her role while maintaining proper conduct, thus achieving good fortune. The "Small Image Commentary" says "shun yi xun," which explains that Six Two achieves good fortune because it remains in the central position and maintains proper conduct, being both gentle and humble, and able to follow the commands of Nine Five above.

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。

The third line statement says: Being overly strict in managing the family causes the family members to be distressed and resentful. Although there is regret and they have gone through danger, the outcome is still auspicious. If the wife and children laugh and play without restraint, they will eventually face humiliation and embarrassment. The Small Image Commentary explains: The family being distressed and resentful does not yet mean they have lost the way of managing the family. However, if the wife and children laugh and play without restraint, they have lost the family's discipline. "Hè hè" describes strictness, "xī xī" describes laughter, and "lìn" refers to gradually becoming vulgar and humiliating.

義曰：嗃嗃，過嚴之貌也；嘻嘻，和樂之貌也。夫治家之道不可專任其慈，雖至過嚴，終亦無所傷矣。今九三以陽居陽，有剛明至正之徳，居下卦之上，為一家之主者也。故為家之主若嗃嗃然嚴肅，使家人內外上下皆有畏懼之心，故雖有悔吝之事、危厲之道，亦得吉也。

"Ha ha" describes a manner of strict control, while "xi xi" describes a state of laughter and ease. Governing a family cannot rely solely on kindness; even if strictness goes to an extreme, it will not ultimately harm the foundation. Nine Three is a yang line in a yang position, possessing the virtues of strength, clarity, and correctness, and it is located at the top of the lower trigram, which is the position of the family head. As the head of the family, if one is overly severe to the point of causing sorrow, making all within and outside the family hold reverence, then although some regrets may arise and one may be on the edge of danger, in the end, it will result in a favorable outcome.

婦子嘻嘻終吝者，夫婦子，人之所愛也。若為一家之主而私於所愛，不能嚴正其治，使婦子嘻嘻然和樂，則奸惡由此而萌矣。夫如是，至於終竟必有鄙吝之道也。象曰未失也者，言雖嗃嗃嚴厲，未失治家之道也。失家節也者，若婦子嘻嘻而和樂，是失其治家之節也。

The explanation says, "The wife and children laugh and joke, ultimately leading to meanness," because wife and children are the most beloved objects in a person's life. If one is the head of the household yet favors what is loved, fails to govern strictly, and allows wife and children to laugh and joke without restraint, evil will thus arise. If this continues, in the end it will surely lead to a state of being despised and embarrassed. The "Small Image Commentary" says, "He has not lost it," meaning although strictness causes sorrow, the proper way of governing the family has not been abandoned. It says, "He has lost the family's discipline," meaning once wife and children indulge in laughter and ease, they have lost the proper restraint that a family should have.

六四：富家，大吉。象曰：富家大吉，順在位也。

The line statement for the fourth line says: Making the family prosperous brings great good fortune. The Small Image Commentary explains: Being prosperous in the family and achieving great good fortune is because the fourth line is flexible and gentle, and is properly positioned. The fourth line is a yin line in a yin position, which is correct, and it is below the upper trigram, which is the position of a minister.

義曰：夫初九既以剛明之徳居卦之初，能防微杜漸，使閨門之內不接於私邪，得正家之初也。六二又能以柔順之體居服勤之職，九三又能過嚴以畏懼其家人，是家道已成。至六四居大臣之位，是君子既正已之家，至此則佐君以正天下之家，故有君之爵祿之富以富其家而得其大吉也。象曰富家大吉順在位也者，六四家道已成之後，當大臣之位，上近於君，是順在其位，以治家之道移於國也，故《孝經》曰「居家理故治可移於國」也。

Initial Nine, with its virtue of strength, integrity, and discernment, is at the beginning of the hexagram. It can prevent small evils from taking root and keep the inner household free from corruption, thus marking the beginning of establishing proper family conduct. Six Two, with its gentle and compliant nature, takes on the duties of diligent service and care. Nine Three uses strictness to instill reverence in the family members. By this point, the family way has been established. When reaching Six Four, who holds the position of a minister, it is the time for a gentleman, having first rectified his own family, to assist the sovereign in rectifying the families of the people. Thus, he enjoys the wealth and honor bestowed by the sovereign, which enriches his own household, leading to great good fortune. The Small Image Commentary says, "Compliance in position," referring to Six Four, after the family way has been established, taking up the position of a minister, close to the sovereign's position. With gentleness and compliance in her place, she applies the methods of family governance to state governance. Therefore, the "Classic of Filial Piety," in the chapter "Extending the Fame," says, "If one can govern his family well, then this ability can be applied to governing the state."

九五：王假有家，勿恤，吉。象曰：王假有家，交相愛也。

The fifth line statement says: The king applies the way of governing a family to all families under heaven, without needing to worry, which naturally brings auspiciousness. The Small Image Commentary explains: When the king applies the way of governing a family to all families, it causes people throughout the world to love and care for one another. "Jia" here means to reach its utmost or to extend fully, and "xu" means worry.

義曰：九五以剛明中正之徳居於君位，是謂王者能假此治家之道以治於天下者也。故先正其家，使閨門之內莫不一於正，正家而天下定，是為君者以此道而行，則不必憂恤而自得其吉也。象曰王假有家交相愛也者，言聖人能推恩愛於天下之家，父父子子、兄兄弟弟、夫夫婦婦，各以和順之道交相愛樂也。

The Nine in the Fifth possesses the virtues of being strong, vigorous, discerning, and upright, sitting in the position of the sovereign. Therefore, the king can extend this method of governing the family to govern the world. He first rectifies his own family, ensuring that all within the household is upright and proper. When the family is correct, then the world will be at peace. If the sovereign follows this principle, he will not need to worry or exert himself and will naturally attain good fortune. The term "jià" in the line statement means to rely upon or to fully extend; governing the family and governing the world are fundamentally the same. If the family discipline is established within the household, it can also be established in the state. The Small Image Commentary says "mutual love," referring to how the sage can extend benevolence to every family in the world, making fathers loving and filial, brothers friendly and respectful, and husbands righteous and wives obedient. People will love and harmonize with each other through proper conduct, not through punishment.

上九：有孚威如，終吉。象曰：威如之吉，反身之謂也。

The line statement for the topmost yao, Upper Nine, says: With sincere trust in the heart and a dignified and awe-inspiring appearance, ultimately it brings good fortune. The Small Image Commentary explains: The good fortune arising from being dignified and awe-inspiring comes from first rectifying oneself. "Fu" refers to sincere trust from the heart.

義曰：孚者，由中之信；威，謂威嚴可畏。上九以剛明之才居家人之極，當家道之成，是能先正其身，發其信於中，而外兼之以威嚴，終成家道，使閨門之內肅然有序而畏敬之，故獲其吉也。象曰威如之吉反身之謂也者，言上九所以有威信而使人畏敬之者，蓋能先修其身而後加於人也。

"Fu" refers to sincerity from the heart, and "Wei" means solemnity and respect. The line "Shang Jiü" occupies the top position in the hexagram "Jia Ren" (Family), at the time when the family's affairs are well established. It can first correct itself, expressing sincerity from within and complementing it with solemnity from outside, thus achieving the family's success and making the inner household orderly and everyone respectful, thereby attaining good fortune. The "Small Image Commentary" says "This refers to self-cultivation," explaining that the reason "Shang Jiü" can have both authority and respect is because it first cultivated itself before applying it to others.

睽：小事吉。

The Hexagram Kui has the Lower Trigram Dui (Lake) and the Upper Trigram Li (Fire). "Kui" means separation or divergence. The Hexagram Statement says: In a time of divergence, only small matters can bring good fortune. This is because human hearts are scattered, and great endeavors cannot be accomplished through united effort. Being able to maintain harmony in small matters is already commendable.

義曰：按《序卦》云「家道窮必乖」，故受之以《睽》。睽者，乖也，言家人之道既窮極，則必至於睽異而離散也。小事吉者，夫睽乖之時，上下之情既異，內外之志既乖，天下之人其心皆不同，於時雖有大才大徳之人，亦不能大有所為也。何則？夫君子之道，必將大有為則須上下協心，眾賢同力，無有異志，故發之天下而功業被於世也。今既睽乖，故但小事則可以得吉也。

The "Xugua Zhuan" says that when a family's way of conduct reaches its limit, it inevitably leads to separation, so after the hexagram "Jia" comes "Kui." "Kui" means separation or discord, indicating that when the way of governing a family reaches its extreme, it necessarily leads to mutual estrangement and dispersion. The saying "small matters are auspicious" is because when there is discord, the affection between ruler and subject has become distant, the hearts of inside and outside the court have turned away from each other, and the minds of people throughout the world differ from one another. In such circumstances, even those with great talent and virtue cannot achieve great accomplishments. Why is that? Because a gentleman who wishes to accomplish great deeds must have unity between above and below, the combined efforts of many virtuous people, and no conflicting intentions. Only then can his actions be applied throughout the world, and his achievements be spread throughout the world. Now that people's hearts are separated, there is only small matters that can bring auspiciousness.

彖曰：睽，火動而上，澤動而下；二女同居，其志不同行。說而麗乎明，柔進而上行，得中而應乎剛，是以小事吉。天地睽而其事同也，男女睽而其志通也，萬物睽而其事類也。睽之時用大矣哉！

The Commentary on the Judgment explains: The hexagram Guī (Strife) has Li (Fire) above, which represents fire that ascends and burns upward; and Dui (Lake) below, which represents water that flows downward. The two elements move in opposite directions. Li is the middle female, and Dui is the young female; two women living together will eventually marry different men, and their aspirations will not be the same. The lower trigram is harmonious and adheres to the brightness of the upper trigram. The flexible lines ascend and occupy a position of honor, attaining the central position and responding to the strong lines, thus achieving good fortune in minor matters. Heaven and Earth are separated, yet they share the same function of nurturing all things; men and women are different, yet they share the same desire to form a family; all things are diverse, yet they share the same instinct to seek life and avoid death. The usefulness of separation is indeed great!

義曰：睽，火動而上，澤動而下者，此釋所以得睽之名也。火本炎上，澤本潤下，水火相資，然後能成功而利萬物也。今乃火動於上，水又動於下，水火不相資，是有睽乖之義也。二女同居，其志不同行者，離為中女，兊為少女，女子之生長必從人，此天理之常也。今二女同居，必有從人之志，是其志不同行，亦睽異之義也。

"Fire rises upward and water flows downward," explains why this hexagram is called "Kui." Fire's nature is to rise and burn upward, while water's nature is to flow downward and moisten. Fire and water rely on each other and balance each other to achieve their functions and benefit all things. Now, if fire only rises upward and water only flows downward, without relying on each other, there is a sense of discord and separation. "Two women living together, their aspirations differ," because the hexagram Li represents the middle daughter and Dui represents the young daughter. As women grow up, they eventually marry and follow their husbands, which is the natural course. When two women live in the same house, each has her own thoughts about her future husband, so their hearts and aspirations naturally differ, which also signifies separation.

說而麗乎明，柔進而上行，得中而應乎剛，是以小事吉者，言暌之時所以得小事之吉者，下以兊說而上以離之大明，猶君子以說順之道而附於大明之人，而又以柔進居至尊之位，所行所為正合於中道，無過無不及，又且下應於九二剛明之臣。夫如是，故小事所以得其吉也。

"The explanation says, 'It is said and attached to clarity, the gentle advances upward, attains the center and responds to the strong, thus small matters bring good fortune.' This refers to the principle that even in a time of disorder, one can still achieve good fortune in small matters. Here, the concept of '卦德' (the virtue of the hexagram) is used, meaning the nature of each of the two trigrams composing the hexagram. The lower trigram is 兑 (Dui), representing harmony and joy, while the upper trigram is 离 (Li), representing brightness and clarity. This is like a gentleman who approaches a wise sovereign with a harmonious and compliant attitude. Moreover, the line six in the fifth position, with a yin line advancing upward to occupy the supreme position, acts in accordance with the middle path, neither excessive nor deficient. It also responds to the line nine in the second position, a strong and discerning minister. In the I Ching, 'response' refers to the three pairs of positions: the first and fourth, the second and fifth, and the third and sixth, where yin and yang lines are matched and correspond to each other. With these conditions, small matters can bring good fortune."

天地睽而其事同也者，此以下廣明睽之義也。言睽之道有自然而合者，若天以髙而處上，地以卑而處下，是睽也，然而陰陽之氣交則生成之事同也，故曰天地暌而其事同也。男位乎外，女位乎內，是睽也，然而相資而成一門之治，則是其志通也，故曰男女睽而其志通也。萬物眾多，品類不同，是睽也，然而好生惡死，樂安懼危，則是其事類也，故曰萬物睽而其事類也。睽之時用大矣哉者，睽乖之世小人眾多，然順時而動者惟大才大徳之人能之，故先聖於此重嘆美之也。

From "Heaven and Earth are separated but their affairs are the same," the text proceeds to further explain that within separation there is harmony. Heaven is high above, Earth is low below, their positions are separated; yet the two energies of yin and yang interact, and together they nurture all things, so although Heaven and Earth are separated, their affairs are the same. Men take the outer role, women the inner role, their positions are separated; yet they rely on each other and together manage the household, their hearts and minds are in communication, so although men and women are separated, their aspirations are in harmony. All things are numerous and diverse in form, their appearances are different; yet they all cherish life and avoid death, they love stability and fear danger, their feelings are of the same kind, so although all things are different, their affairs are of the same kind. As for "the use of separation is great indeed," it is because in times of separation there are many petty people, and only those of great talent and virtue can adapt to the situation and restore people's hearts in times of disorder, so the ancient sages repeatedly praised this.

象曰：上火下澤，睽。君子以同而異。

The Great Image Commentary says: The upper part is fire and the lower part is marsh, fire rises and water descends, which is the symbolic representation of the Kui hexagram. The gentleman takes this as a model, maintaining harmonious relations with others while preserving his independent and principled conduct without compromising.

義曰：火在上，澤在下，二者不相資，故有睽乖之象。夫睽異之時，小人眾多，皆欲加害於君子，故君子與之和同，然外雖和同，內之所存則異也。

Fire is above and its heat rises, while marsh is below and its moisture descends. The two do not rely on each other, hence the image of discord. In a time of separation and conflict, small people are numerous and all wish to harm the virtuous. Therefore, the virtuous person appears to be in harmony with them, avoiding the provocation of conflict. However, although their outward demeanor is accommodating, their inner principles remain entirely different. This is the measure of "being in harmony while being different."

初九：悔亡。喪馬勿逐，自復。見惡人，無咎。象曰：見惡人，以辟咎也。

The line statement for the first line says: Regret disappears. If a horse is lost, there is no need to chase after it; it will return by itself. Meeting a wicked person will not result in wrongdoing. The small image commentary explains: Therefore, meeting a wicked person is to avoid immediate calamity. "辟" is the same as "避".

義曰：初九居一卦之下，當睽乖之時，上無其應，本有悔者也。然而九四亦無正應，故與初心志相合，逺而相得，其悔所以亡也。喪馬勿逐自復者，馬者至彰顯之物，當睽之時，人心既已乖離，雖喪失彰顯之物，必無有私匿之者，故雖勿逐當自復也。

The Nine at the Beginning is in the lowest position of the entire hexagram and encounters a time of discord. Above it there is no corresponding line, so it should naturally be regretful. However, the Nine in the Fourth position is also without a proper corresponding line. The two lines are in the same predicament and share the same aspirations, though they are far apart, they are in harmony. Therefore, the regret disappears. The phrase 'do not pursue the lost horse, for it will return on its own' is because a horse is a very noticeable large animal. During a time of separation, people no longer look out for one another. Even if such a noticeable animal is lost, no one would secretly keep it. Therefore, there is no need to pursue it; it will return naturally.

見惡人無咎者，夫險惡之人，其用心皆欲陷害於君子，況睽乖之時小人熾盛，苟不和同而接見，必罹其所害，故見之乃無咎也。象曰見惡人以辟咎也者，夫君子進用於朝，道行天下，則斥逐小人無所畏忌；時既睽乖，雖其惡人亦禮下而接見之，所以避一時之咎也。

The phrase "seeing an evil person, no blame" is explained because wicked and malevolent people are always intent on harming the virtuous, and especially during times of disorder, the petty and ambitious are at their most powerful. If one refuses to meet them or avoid them entirely, they will surely take revenge. Therefore, meeting them once is better and leads to no blame. The Small Image Commentary says "to avoid blame," meaning that if a virtuous person holds power in the court and virtue prevails throughout the land, they naturally can expel the petty and act without restraint. But now, in times of disorder, even the wicked must be treated with courtesy and seen, for the purpose is to avoid the immediate danger.

九二：遇主于巷，無咎。象曰：遇主于巷，未失道也。

The line statement for nine in the second says: meeting the sovereign in a narrow alley, there is no fault. The small image commentary explains: meeting in a narrow alley, one does not lose the way of the superior person. 'Sovereign' refers to the ruler corresponding to nine in the second, the sixth in the fifth. 'Alley' is a narrow and winding path.

義曰：巷者，委曲不正之道也。君子當治平之世，斥逐小人，則可坦然由正道而行；若睽乖之時，人心不同，群小黨盛，皆欲加害於君子，故此九二與五為應，以五為主，不敢顯然相遇於明坦之途，顯然遇之則為小人之所害，但遇之於委曲隘狹之道，乃得無咎。象曰遇主于巷未失道也者，蓋睽之時不可顯然而行，雖由委曲隘狹之巷而得遇於主，亦未失君子之道也。

"The term 'xiang' refers to a winding and crooked path that is not straight. A gentleman living in a time of peace can expel petty men and walk confidently on the broad path. However, in times of disorder, people's hearts differ, and petty men form powerful factions, all wanting to harm the gentleman. Nine in the Second and Six in the Fifth were originally a corresponding pair, with Six in the Fifth as the ruler. Yet they dare not meet openly on the broad daylight path, for doing so would invite slander from petty men. Instead, they can only meet on the winding and narrow path, thus avoiding blame. The 'Small Image Commentary' says 'has not lost the way,' meaning that in times of disorder, one should not act openly. Even if one meets the ruler through a winding and narrow alley, it does not mean one has abandoned the righteous path of a gentleman. One should note that walking through the alley is merely a superficial way to avoid trouble; the basis of the ruler and subject's harmony remains the correct and proper way. If one interprets this line as seeking favor through improper means, then one has misunderstood this line."

六三：見輿曵，其牛掣，其人天且劓，無初有終。象曰：見輿曵，位不當也；無初有終，遇剛也。

The line statement for the third line says: Looking ahead, the chariot is stuck, the oxen pulling the chariot are restrained, and the charioteer is subjected to髡发 and nose-cutting punishments; at first it is not smooth, but in the end there is a good outcome. The small image commentary explains: The chariot is stuck because the third line, which is a yin line, is in a yang position; at first it is not smooth but eventually succeeds because it ultimately meets the strong and discerning upper ninth line.

義曰：輿，所以載物而行也。六三以陰居陽，履失其正，上有上九之剛為己之應，己得往而應之；然睽異之時，履於不正，則上下皆欲害之，故若其輿為人之牽曵，其牛為人之拘掣也。其人天且劓者，天當作而字，古文相類，後人傳寫之誤也。然謂而者，在漢法有罪髠其髮曰而；又《周禮》梓人為筍簴作而，亦謂髠其髮也。其人即謂九二九四也，以六三履非其正，皆欲害之，故或來髠其髮，或來劓割其鼻也。

"The '舆' refers to a vehicle used for carrying things and moving. The sixth trigram is a yao of yin type but occupies a yang position, thus standing on an improper place. Above it is the upper ninth trigram, a strong yao, which should correspond to it and allow it to move forward. However, in a time of disorder, it is itself improperly positioned, and both the people above and below wish to harm it. Therefore, it is like a vehicle being dragged and an ox being pulled back, unable to move forward even an inch. As for 'its person has been heaven-cut and nose-cut,' Hu Yuan believes that the character 'heaven' should be 'er,' as the two characters are similar in ancient script and were mistakenly copied. 'Er' in Han dynasty legal punishment refers to the punishment of shaving the beard and hair; criminals who had their hair shaved were called 'er.' The 'Zi Ren' in 'The Records of the Craftsman' describes the carving of a beast on the top of the bamboo frame used to hang bells and drums, also using the character 'er' to refer to shaving off the hair. 'Its person' refers to the second and fourth trigrams. Because the sixth trigram is improperly positioned, both the second and fourth trigrams wish to harm it; one comes to shave its hair, and the other to cut its nose."

無初有終者，六三本以正應於上九，以其履不得正，故小人皆來害之。上九既見六三為小人之所害，故亦疑之，不與六三之從已，是無初也。然六三本以至誠而應上九，初雖不與之應，然其有剛明果斷之才，故終則明知六三之誠而與之應，是有終也。象曰無初有終遇剛也者，言初為上之見疑，然終則知已之誠而與之應，是六三所遇得剛明之人也。

The phrase "without a beginning but with an end" means that the hexagram line six in the third originally had a proper correspondence with the line nine at the top. However, because it stood improperly, the petty person came to harm it. When the line nine at the top saw that the line six in the third was being troubled by the petty person, it became suspicious and did not accept the line six in the third's submission. This is called "without a beginning" — the start was not smooth. However, the line six in the third had sincere intentions toward the line nine at the top. Although it was rejected at first, the line nine at the top, possessing the qualities of strength, clarity, decisiveness, and ability to handle affairs, eventually recognized the sincerity of the line six in the third and responded to it. This is called "with an end" — ultimately achieving a good result. The "Small Image Commentary" says "meeting a strong one," referring to the line six in the third initially being suspected by the line nine at the top, but later the line nine at the top understood its sincerity and joined with it. This shows that the line six in the third encountered a strong and discerning person.

九四：睽孤，遇元夫，交孚，厲無咎。象曰：交孚無咎，志行也。

The statement of the fourth line says: In a time of discord and isolation, encountering a virtuous person with the same aspirations, they associate with sincerity; though in a dangerous situation, there is no fault. The Small Image Commentary explains: Associating with sincerity without fault is because the aspirations in the heart are put into practice. "Yuan Fu" refers to the initial nine, and "fu" means sincerity.

義曰：九四當睽乖之世而無應獨立，是睽之孤者也。元夫，謂初九也。初九以剛明之才處下卦之下而無正應，今九四亦無正應，是其心志相同，體類相契而為配偶也。交孚者，九四初九既不以正而合，是必傾至誠至信以交相待也。厲無咎者，九四雖與初以信相交，然彼此皆不正，故須必常若危厲，則可以免其咎悔也。象曰交孚無咎志行也者，夫當睽乖之時，果無應則所存之志不得行矣，今四乃與初以道相應，是其志得行也。

Nine in the Fourth is in a time of discord and has no proper response, standing alone and isolated, hence called 'Kui Gu' (Discord and Isolation). 'Yuan Fu' refers to Nine at the Beginning. Nine at the Beginning, with its strong and discerning talent, is in the lowest position of the Lower Trigram, also without a proper response. Nine in the Fourth is similarly without a proper response, yet both share the same aspirations and are in harmony, thus forming a partnership like spouses. The term 'Jiao Fu' (Mutual Trust) means that Nine in the Fourth and Nine at the Beginning are not united according to the proper response, so they can only rely on sincerity and trust to relate to each other. 'Lai Wu Jiu' (Difficulties Without Blame) indicates that although Nine in the Fourth and Nine at the Beginning connect through sincerity, each of the two lines is not properly positioned, so they must remain constantly vigilant and cautious to avoid blame. The 'Small Image Commentary' says 'Zhi Xing Ye' (The Will is Carried Out), meaning that in times of discord, if there is truly no support, one's aspirations cannot be realized. Now, with Nine in the Fourth and Nine at the Beginning aligning according to the Way, their aspirations can be carried out.

六五：悔亡，厥宗噬膚，往何咎。象曰：厥宗噬膚，往有慶也。

The Line Statement of the Fifth Line says: Regret disappears, and the family clan removes obstacles as easily as biting into tender flesh, so going forward, what fault is there? The Small Image Commentary explains: The family clan removes obstacles as easily as biting into tender flesh, so going forward brings joy. "Jue zong" refers to the corresponding Nine in the Second, and "shi fu" is a metaphor for something that is extremely easy to accomplish.

義曰：六五以陰居陽，履於不正，本有悔者也，然居至尊之位而下應九二之剛陽，故其悔所以亡也。厥宗噬膚者，宗謂九二也。九二既為已之正應，則是已之宗黨也；膚者，柔脆之物，易於噬齧者也。九二本以正而應己，然當睽乖之時，眾皆來肆害於己，故九二之宗排斥此陰邪不正之小人，使之不為害，是易於噬柔脆之物也。

Six in the Fifth is a yao of yin in a yang position, which by nature is not upright, and should therefore be accompanied by regret. However, it is in the supreme position of the ruler, and below it is the corresponding yang yao, Nine in the Second. Thus, the regret is dispelled. The phrase 'its clan devours flesh' refers to the fact that Nine in the Second, being the proper corresponding yao to Six in the Fifth, is like its own clan member. 'Flesh' refers to something soft and tender, which is easily bitten. Nine in the Second originally corresponds to Six in the Fifth in an upright manner, but during times of disorder, many petty and unrighteous people come to harm the ruler. Thus, this clan member steps forward to repel these petty and unrighteous people, preventing them from harming the ruler, as easily as biting into tender flesh.

往何咎者，言九二既以至誠來應於己，己往而應之，又何咎哉。象曰厥宗噬膚往有慶也者，言六五之應既在九二，而為小人之間廁，故九二終能噬齧之，不妨己之路，若往而應之，則不惟相合，而又有喜慶之事也。

The explanation of "Where to go, there will be no blame" is discussing that since Nine in the Second approaches with sincere heart, Six in the Fifth goes to meet it, how could there be any fault? The Small Image Commentary says "Going brings good fortune," which refers to the proper correspondence of Six in the Fifth originally being with Nine in the Second, but in between there was an obstruction by a petty person. However, Nine in the Second is ultimately able to remove these obstacles, not hindering the path for the king to meet with it. When Six in the Fifth goes to correspond, not only can the ruler and minister align their intentions, but it will also bring about a joyful and auspicious outcome.

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

The line statement for the top nine says: reaching the extreme of discord and isolation, seeing a pig covered in mud and a chariot of ghosts; first drawing the bow to shoot, then putting it down; the coming person is not a robber but a marriage partner; going forward and meeting gentle rain, which brings good fortune. The small image commentary explains: encountering rain brings good fortune because all suspicions have been dispelled. "Say" here is read as "tuo," meaning to remove or put down.

義曰：四以無正應而曰睽孤，今上九處卦之終，是睽乖之極者也。睽乖之極，雖有其道亦不能通，故亦曰睽孤。豕本不潔之物，而又負其泥塗，是穢之甚者也。言六三為己之正應，而在九二九四之間，故已之視乎六三必有猜貳之心、狐疑之惑，若視豕之負塗然，穢惡之甚也。

Nine in the Fourth is called "Kui Gu" because it lacks a proper corresponding line; Nine at the Top is also called "Kui Gu" because it is at the end of the hexagram and has reached the extreme of discord, even though there is a corresponding line, it cannot communicate. A pig is already an unclean animal, and if it is covered in mud on its back, it is extremely dirty. This refers to Six in the Third, which was originally the proper corresponding line to Nine at the Top, but is now between Nine in the Second and Nine in the Fourth, two yang lines. When Nine at the Top looks at Six in the Third, it must inevitably feel suspicion and doubt, like seeing a pig covered in mud, thinking it extremely filthy.

載鬼一車者，鬼者虛無而不可見也，車之所不可載者也。今上九見六三在九二九四之間，故疑其穢惡，若見一車之鬼，是其造虛成實，以無為有，妄偽之甚也。先張之弧者，言六三本為己之應，今既廁於二陽之間，故上反疑之，張其弧矢欲以攻之也。

The phrase "carrying a cartload of ghosts" is used because ghosts are intangible and invisible, something that a cart cannot carry. Since the top nine (上九) is between the second nine (九二) and the fourth nine (九四), it suspects the third six (六三) of being impure and improper, as if seeing a full cart of ghosts. This is taking illusion as reality and imagining something that does not exist as if it were real, reaching the height of suspicion and absurdity. The phrase "a bow already drawn" refers to the fact that the third six (六三) was originally the proper match for the top nine (上九). Now, being sandwiched between two yang lines, the top nine begins to suspect it and draws his bow as if to shoot it.

後說之弧者，上卦為離，離為火，火性至明，上九處離之極，明之至者也；下卦為兊，兊為水，水性至潔，六三處兊之極，至潔者也。六三本以至誠來應於己，為小人之所廁，至於致疑，然上九以至明之性，故終能察六三之至清而審其至誠，遂說去其弧而與之會合也。

The phrase "after the bow is drawn" is explained because the upper trigram is Li, which symbolizes fire, and fire is most luminous. The upper nine is at the top of the Li trigram, representing the utmost clarity and insight. The lower trigram is Dui, which symbolizes water, and water is most pure. The sixth line in the third position is at the top of the Dui trigram, representing the utmost purity. Originally, the sixth line came with sincere intent to respond, but was suspected due to the interference of a petty person. The upper nine, with its nature of utmost clarity, finally saw the purity of the sixth line and understood its sincerity, thus lowering the bow and joining with it.

匪冦婚媾者，六三本以正道應己，然以二陽所間，故不得會合，今既察明六三之情偽，是雖讒言不能間之而終得會合也。往遇雨則吉者，雨者陰陽之和也，今上九之陽合於六三之陰，則是和而得吉也。象曰遇雨之吉群疑亡也者，言上九始以小人之讒間六三，故疑之而不與之應，然上九有剛明之徳，知六三以至誠而來應，遂不疑而與之會遇和合，是群疑亡也。

The explanation of "匪寇婚媾" is because the sixth line in the third position originally corresponds with the ninth line at the top through the right path, but they are separated by two yang lines and cannot meet. Now the ninth line at the top has recognized whether the sixth line in the third is sincere or insincere; even if there are slanderous words, they cannot separate them, and they eventually come together. The explanation of "往遇雨则吉" is because rain is the product of the union of yin and yang; the yang of the ninth line at the top and the yin of the sixth line in the third combine, which symbolizes the harmony of yin and yang and brings good fortune. The Small Image Commentary says "群疑亡也," which refers to the ninth line at the top initially believing the slander of small people and distancing itself from the sixth line in the third, thus causing suspicion and unwillingness to correspond. However, the ninth line at the top possesses the virtue of being strong, upright, and discerning, and finally realizes that the sixth line in the third approaches with utmost sincerity. Therefore, it dispels doubts and unites with it, and all suspicions vanish.

蹇：利西南，不利東北；利見大人，貞吉。

The Hexagram "Jian" has the Lower Trigram Gen and the Upper Trigram Kan. "Jian" means difficulty in movement and a time of many troubles. The Hexagram Statement says: going to the Southwest is advantageous, while going to the Northeast is not favorable; it is appropriate to meet a person of great virtue and talent, and to maintain the correct path brings good fortune. The Southwest belongs to Kun, which is a level and fertile land; the Northeast belongs to Gen, which is a mountainous and difficult terrain.

義曰：按《序卦》云「乖必有難」，故受之以《蹇》。蹇者，難也，言睽乖之時，上下離異，人心不同，必有蹇難，此《蹇》之所以次於《睽》也。利西南者，西南坤位也，坤者致養之地，廣大寛平，生育之所也。夫當蹇難之世，生靈不得其安，民物不遂其所，人人思治之時也；若聖賢之人治天下之蹇，則置民於寛廣生育之域，然後得其安而至於太平也。

The *Xugua Zhuan* says that after separation there must be hardship, so the *Gui* hexagram is followed by the *Jian* hexagram. "Jian" means difficulty: when there is discord and people are divided, with differing hearts and minds, difficulties and dangers inevitably arise. This is why the *Jian* hexagram comes after the *Gui* hexagram. The phrase "beneficial to the southwest" is because in the Later Heaven Trigrams, the southwest corresponds to the *Kun* trigram, which represents nurturing and growth. It is vast and level, the place where all things grow. In times of difficulty, the people cannot find peace, neither people nor things can be in their proper place. Everyone hopes for someone to restore order. If a sage governs the world during such hardship, he should settle the people in a broad and fertile land, so they can find stability and eventually reach peace.

不利東北者，東北艮位也，艮為山，山者險阻不通之地也。若聖賢之人出民於險阻而置之安平，則是治蹇之道也；若復納諸險阻之地，則其民愈困而其道愈窮，故利西南而不利東北也。利見大人者，言蹇之時欲治天下之險、釋天下之難，必利見其大才大徳之人也。貞吉者，蹇難之作，由上下人心乖異不正而然，今濟天下於無事，則必本諸大正之道，然後乃吉也。

The phrase "unfavorable to the northeast" is because the northeast corresponds to the trigram Gen, which symbolizes mountain. Mountains represent dangerous and difficult terrain where travel is obstructed. The sages lead the people out of such perilous situations and settle them in peaceful and secure places, which is the proper way to resolve difficulties. If instead, they were to return the people to such dangerous places, the people would become even more distressed, and their escape would become even more difficult. Therefore, it is favorable to the southwest and unfavorable to the northeast. The phrase "favorable to encountering a great person" means that in times of hardship, if one wishes to overcome the obstacles and relieve the suffering across the land, a person of great talent and virtue must emerge. The phrase "upright and auspicious" is because the origin of hardship lies in the divergence and improperness of the hearts of people above and below. To save the world and bring peace, one must take the fundamental principle of great virtue and correctness as the basis, thus achieving auspiciousness.

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 Commentary on the Judgment explains: "Jian" means hardship, with a dangerous situation ahead. To see the danger and stop advancing is truly wise! "Jian is advantageous to go to the Southwest" because going there aligns with the middle path; "it is not advantageous to go to the Northeast" because that path ends in exhaustion. "It is advantageous to see a great man" because seeking out a great person allows one to establish achievements; "when the lines are in their proper positions and one remains steadfast in uprightness, it brings good fortune" because each line is in its proper place and uprightness is maintained, sufficient to correct the state. The function of hardship is indeed great!

義曰：此因二體以釋其義也。坎為險在上，故曰險在前也。見險而能止，知矣哉者，坎為險，艮為止，見險在前，止而不進，是其知也。蹇利西南往得中者，西南寛廣生育之地，民在蹇難，置之此則得其安居而各遂其所，是往而得其中道者也。不利東北其道窮也者，東北險阻之地，民在蹇難，復置之此則其民愈蹇，是其道之窮也。

This passage explains the meaning of the hexagram by considering both its upper and lower trigrams. The trigram Kan represents danger and is located in the upper position, so it says that obstacles lie ahead. "Seeing danger and being able to stop, this is wisdom," because Kan represents danger and Gen represents stopping: seeing obstacles ahead and being able to halt without advancing recklessly is wise. "Jian is favorable to the southwest, going there achieves the middle," meaning the southwest is a broad and fertile place where people are currently in hardship; placing them there allows them to settle and fulfill their wishes, which is going in accordance with the middle path. "Unfavorable to the northeast, its path is exhausted," meaning the northeast is a dangerous place where people are already in hardship; placing them there would only make their difficulties worse, thus the path is cut off.

利見大人往有功也者，夫大人與天地合徳，日月共明，有仁義之心，經綸之志，民被塗炭，往而見之，共以解其蹇難，致其安平，則是往而有功也。當位貞吉以正邦也者，謂五得其君之正，二得其臣之正，各當位而守正，故能正邦也。蹇之時用大矣哉者，蓋蹇之時必得大才大徳之人，然後可以解天下之蹇，故先聖於此重嘆美之也。

"Beneficial to see a great person, going forth brings merit," means that the great person's virtue harmonizes with heaven and earth, his brightness matches the sun and moon, and he holds a heart of benevolence and righteousness with the ambition to govern the world. The people are suffering greatly, and going to him brings hope, uniting to resolve this hardship and restore peace and order to the world. This is why going forth can achieve merit. "When in the correct position, uprightness brings good fortune, to govern the state," means that the Nine in the Fifth holds the correct position as a ruler, and the Six in the Second holds the correct position as a minister. Each is in their proper place and upholds the right path, thus being able to govern the state properly. "At times of difficulty, the use of great talent is indeed great," is because in times of hardship, only a person of great ability and virtue can resolve the country'spredicament, so the ancients repeatedly praised this.

象曰：山上有水，蹇。君子以反身修徳。

The Great Image Commentary says: Mountains with water above them, the mountain is high and the water is dangerous, with layers of obstruction, this is the symbolic image of the hexagram Jian. The gentleman takes inspiration from this, and when encountering difficulties, does not blame others outside, but instead turns back to examine himself and cultivate his virtue.

義曰：山者，險阻之物，水流於險阻之上，其勢必不能通，是蹇之象也。君子以反身修徳者，言君子罹此蹇難，不怨天，不尤人，但反己之身，修飭其徳而已。《孟子》曰「愛人不親反其仁，治人不治反其智，禮人不答反其敬」，此之謂也。

Mountains are inherently obstructive, and water flowing over such obstacles naturally cannot flow smoothly, symbolizing difficulty. When the text says "the gentleman turns inward to cultivate virtue," it means that when a gentleman encounters such adversity, he does not blame heaven or others, but instead reflects on himself and rectifies his own virtue. The "Liu Shang" chapter of the "Mengzi" says, "If you love others but they do not come close, reflect on your benevolence; if you govern others but they are not well governed, reflect on your wisdom; if you treat others with propriety but they do not respond, reflect on your respect." This is precisely the meaning conveyed.

初六：往蹇來譽。象曰：往蹇來譽，宜待也。

The line statement for the first line says: Going forward meets difficulty, but returning brings honor. The small image commentary explains: The difficulty in advancing and the honor in returning is because at this time one should wait for the right opportunity. "Come" here means returning or retreating to one's original position.

義曰：夫蹇難之世，坎險在前，君子居之，必量時度勢而進，以自保其明。今初六居卦之始，在險難之初，若不顧其危，沖冒而進，則蹇難愈甚；若翻然知幾，觀時可否，可退則退，復其所處，不陷躁失，則保全其道，得其嘉美之譽，故往蹇來譽。象曰往蹇來譽宜待也者，言君子當蹇難之初，險阻在前，未可以進，宜退而自處，以待其時也。

In a difficult era, the danger of the Trigram Kan (Water) lies ahead. A gentleman in such a situation must assess the circumstances before deciding to advance or retreat, in order to preserve his wisdom. The line "Initial Six" is at the beginning of the hexagram, precisely when the danger is just beginning. If one rushes forward without considering the danger, thepredicament will only deepen. However, if one suddenly realizes the signs and clearly discerns whether the opportunity is feasible, then one should retreat and return to one's original position, avoiding the mistake of reckless advancement. In this way, one preserves the right path and gains a good reputation, hence the statement "Going forward brings difficulty, but coming back brings praise." The "Small Image Commentary" says "It is appropriate to wait," meaning that when difficulties first arise and obstacles are ahead, a gentleman should not advance but instead retreat and remain in his place, waiting for the right moment to act.

六二：王臣蹇蹇，匪躬之故。象曰：王臣蹇蹇，終無尤也。

The Line Statement for the second line says: The minister of the king faces difficulties and repeatedly encounters obstacles in his actions, but it is not for his own benefit. The Small Image Commentary explains: The minister of the king dares to face difficulties and advances, ultimately without error. 'Fi' means 'not' or 'non', and 'gong' refers to one's own self.

義曰：蹇難之時，人人皆有所患而不可動，故初則往蹇來譽，三則往蹇來反，四則往蹇來連，獨此六二云王臣蹇蹇者，蓋以其處人臣之位，履中居正，上應於九五之君，而君在蹇難之中，必盡忠竭力，奮死不顧，雖重險在前，亦沖冒而往也。

In times of hardship, people are all cautious and dare not act lightly, so the line "Going forward is difficult, coming back brings praise" (初六) is said, as is "Going forward is difficult, coming back is reversed" (九三), and "Going forward is difficult, coming back is connected" (六四), all indicating retreat. Only the line "The king's minister is resolute" (六二) says to move forward unswervingly. This is because the line six two is in the position of a minister, occupying the central position of the lower trigram and a yao of yin in a yin position, thus possessing both correctness and uprightness. It also corresponds with the line nine five, the sovereign, above. The sovereign is currently facing difficulties, so the minister must be loyal and devoted, striving without hesitation. Even if there are many dangers ahead, he must still take the risk and move forward.

匪躬之故者，六二所以冒犯險難而進者，非其一身之故，蓋上以為君，下以為民，救天下之蹇也。象曰王臣蹇蹇終無尤也者，凡為人臣，苟不盡忠竭節，見危授命，則有不忠之罪；今六二既能盡忠竭節，不恤其身以救天下之蹇，故終無尤也。

The "Small Image Commentary" says "not for personal reasons," explaining that the reason Six in the Second dares to advance through difficulties is not for her own benefit, but rather for the sake of the sovereign above and the people below, to relieve the suffering of the world. The "Image Commentary" says "in the end, there is no blame," meaning that if a minister fails to remain loyal and steadfast, and does not sacrifice his life in times of danger, he will bear the guilt of being unfaithful. Since Six in the Second can fully demonstrate her loyalty and courage, risking her own safety to save the world from hardship, she will ultimately not be blamed.

九三：往蹇來反。象曰：往蹇來反，內喜之也。

The third line statement says: Going forward meets difficulty, returning to its proper place brings peace. The Small Image Commentary explains: Going forward meets difficulty, returning brings peace, because the two lines below are happy with its return. "Inner" refers to the lower trigram's initial line and second line.

義曰：九三以陽剛之徳居下卦之上，為初六六二之所恃也。然而險難在前，往則愈蹇，若君子之人能知時之不可行、度勢之不可用，反而自處以守其正，則得其所安，故曰往蹇來反也。象曰往蹇來反內喜之也者，既退而反居其本位，則不惟己獲其安，兼下之二爻皆得其所恃，安止而不犯於難，是內有喜恱之事也。

Nine in the Third holds a yang strength in the top line of the lower trigram, serving as the support for the two yin lines, initial six and six in the second. However, difficulties lie ahead, and moving forward would only lead to greater entanglement. If a gentleman understands that the timing is not suitable and the situation is not favorable, he should return and hold firm to the correct path, thus attaining security. Therefore, it is said, 'Going forward is difficult, returning is advisable.' The 'return' in the line statement refers to returning to one's original position, in contrast to 'going forward,' and does not mean retreating out of fear. The Small Image Commentary says, 'The inner part is joyful,' meaning that when nine in the third returns to its original position, not only does it secure its own stability, but it also maintains the support for the two lower lines, initial six and six in the second. Thus, remaining calm and not engaging with the difficulties, the 'inner' part—meaning the initial six and six in the second of the lower trigram—experiences something joyful and pleasing.

六四：往蹇來連。象曰：往蹇來連，當位實也。

The statement of the fourth line says: Going forward meets difficulty, but returning leads to connection with the lower lines. The Small Image Commentary explains: Difficulty in going and connection in returning is because the position of six four is appropriate and it is close to the actual yang strength. "Connection" means to be linked or to travel together.

義曰：連者，牽連之謂也。六四以陰居陰，得正者也，然而蹇難之世，坎險在前，冒昧而進，愈必有難而入於深險；若能知時之不可行，退而牽連下之三爻，止而自守，則得其安也。註疏讀連字從上聲，言四往來進退之間皆有蹇難而不利。夫蹇之時，其險在前，故君子止而不往，若退而守，不務其進，則復何蹇難之有？此註疏之失也。象曰往蹇來連當位實也者，言四以陰居陰，得正當位者也。陽為實，今四連下之陽，是當位而附得其實也。

"Lián" means to connect and associate. Six four is a yao in a yin position, which is considered proper. However, in a difficult time, danger lies ahead, and rushing forward would only lead to deeper entanglement. If one understands that the timing is not suitable, retreating to connect with the three yao below and staying put can bring stability. The old "Zhou Yi Zhenyi" reads "lián" as a rising tone, interpreting it as six four moving back and forth, facing difficulties in both advancing and retreating without benefit. In reality, during times of hardship with obstacles ahead, a gentleman should stop rather than move forward. If one has already retreated and does not plan to advance, where is the difficulty then? This is an error in the interpretation of the "Zhenyi." The "Xiao Xiang Zhuan" says "dang wei shi ye," which refers to six four being a yin yao in a yin position, thus being proper and in the right place. Yang represents fullness, and six four connecting downward with nine three's yang is precisely being in the right place and relying on a full and reliable side.

九五：大蹇朋來。象曰：大蹇朋來，以中節也。

The fifth line statement says: Being in great difficulty, a loyal friend comes to help. The Small Image Commentary explains: In great difficulty, a friend comes because both the ruler and minister can maintain the virtue of the middle path. "Friend" refers to the six in the second line corresponding to the nine in the fifth.

義曰：五居蹇難之世而處坎險之中，是蹇之大者也，有若天下未安、人民未治之時也。而九五居中履正，能任六二之臣，二又得人臣之正，故盡心竭力以輔於己，是其朋來也，如湯之救夏而得伊尹、武王救商而得呂望之類也。象曰大蹇朋來以中節也者，言五以剛中得人君之節，二以柔中得人臣之節，是君臣之間皆能以中節也。

Nine Five is in a difficult era and is located at the center of the Kan trigram, which represents danger. This line is the most deeply afflicted. It is like the time when the world is not yet pacified and the people are not yet properly governed. However, Nine Five is in the central position of the upper trigram and stands upright, able to trust Six Two, the minister. Six Two also maintains the proper way of a minister and thus dedicates himself wholeheartedly to assist the king. This is called 'companions come.' It is like King Tang of Shang rescuing the chaos at the end of the Xia dynasty and obtaining Yi Yin, and King Wu of Zhou attacking King Zhou of Shang and obtaining Lü Wan. The Small Image Commentary says 'it is in the middle and proper,' referring to Nine Five, a yang line in the middle, conforming to the virtue of a ruler; and Six Two, a yin line in the middle, conforming to the virtue of a minister. Both ruler and minister maintain the proper measure.

上六：往蹇來碩，吉，利見大人。象曰：往蹇來碩，志在內也；利見大人，以從貴也。

The statement for the sixth line at the top says: Going forward meets difficulties, but returning brings great gains, which is吉祥, suitable for meeting a great and virtuous person. The Small Image Commentary explains: Going meets difficulties and returning brings great gains, because its heart is attached to the inner trigram; it is suitable to meet a great person, because it follows a noble one. "Shuo" means large and abundant.

義曰：上六處蹇之極，居一卦之外，難將終者也。夫險極必平，難極必安，當此之時不可復有所往，若往則益蹇，反而退居其位，下應九三以守碩大之徳，則得其吉道，故曰往蹇來碩吉也。利見大人者，言險難將終，但能附麗賢明大才大徳之人，則可以逺出險難而持久於治，不須復有所往也。象曰往蹇來碩志在內也者，言上所以來則有碩大之徳者，蓋志應在內卦之九三也。利見大人以從貴也者，陽爻至尊貴者也，今上六能利見大才大徳之人以終其難，是從者貴也。

The sixth line at the top of the Hexagram of Obstruction is located outside the hexagram, indicating a time when difficulties are about to subside. When danger reaches its peak, it must turn into ease; when hardship reaches its extreme, it must turn into peace. At this time, one should not proceed further, for proceeding would only lead to greater difficulties. It is better to retreat and settle in one's proper position, and to connect with the ninth line in the third position, thus maintaining a great and abundant virtue. This leads to a path of auspiciousness, hence the statement 'Going forward brings difficulty, but returning brings greatness, which is auspicious.' The phrase 'It is advantageous to see a great person' refers to the time when difficulties are about to end. If one can rely on a wise and virtuous person of great talent and virtue, one can escape danger and maintain a long period of good governance, without needing to go elsewhere. The Small Image Commentary says 'The mind is within,' referring to the reason why the sixth line returning brings great virtue, because its mind is connected with the ninth line in the inner trigram. It says 'Following the noble,' because the yang line is the most noble; the sixth line can approach a great and virtuous person to conclude this difficulty, thus following the noble.

解：利西南，無所往，其來復吉；有攸往，夙吉。

The Hexagram "Jie" has the Lower Trigram Kan (Water) and the Upper Trigram Zhen (Thunder). "Jie" means the dispersion of difficulties and the easing of tension. The Hexagram Statement says: going to the Southwest is advantageous; if there is no place that must be gone to, returning to the original place and maintaining stability is auspicious; if there is indeed something that needs to be dealt with, going early is auspicious. "Su" means early and promptly.

義曰：按《序卦》云「物不可以終難」，故受之以《解》。解者，緩也，言天下之民不可使終受其難，必有聖賢之人往以濟之，故《解》之所以次於《蹇》也。利西南者，西南寛廣生成之地也。夫聖賢之人解天下之患難，除生民之疚疾，必須發仁義之道，躋之寛平之所，使皆遂其生成，然後利也。不言不利東北者，東北險阻之地，解之時聖人止務散釋天下之難，不復更有險阻，故不言東北也。

The *Xugua Zhuan* says that things cannot remain forever in difficulty, so the hexagram *Jian* (Obstruction) is followed by *Jie* (Release). "Jie" means to relieve or ease: the people of the world cannot be left in suffering forever, so there must be sages who come forth to help, which is why the hexagram *Jie* follows *Jian*. The phrase "favorable to the southwest" is because the southwest belongs to *Kun* (Earth), which is broad and nurturing, capable of fostering all things. To resolve the world's troubles and remove the people's suffering, the sage must promote the way of benevolence and righteousness, guiding them to a broad and peaceful place where everyone can grow and settle in safety. This is considered favorable. The hexagram statement no longer mentions "unfavorable to the northeast" because the northeast is a dangerous and obstructed place; when resolving difficulties, the sage is solely focused on alleviating the world's hardships, and there are no longer any obstacles to be concerned about, so there is no need to mention the northeast.

無所往其來復吉者，夫聖賢所以有所往者，蓋以天下之民在於患難，故欲拯而濟之也。今天下之患難既解，若復有所往，則是煩擾其民而事愈瀆亂，自取其弊敗之道，若《屯》之彖言「勿用有攸往」是也，但來而復其所，有獲其吉也。有攸往夙吉者，言聖賢積心處慮，恥一物之失所，今難解之時，天下之民雖已權安，然其間有所未濟，亦當趨往而解之，以速為尚，則可得而吉也。

The statement "There is nowhere to go, returning is auspicious" is because the sages and virtuous persons act and strive because the people of the world are suffering hardship and they wish to save them. Now that the hardship has been resolved, if they continue to act constantly, it would disturb the people, making matters worse and bringing about their own downfall, just as the "Zhouyi" commentary on the "Zun" hexagram says, "Do not go anywhere." At this time, returning to the original place and staying calm will bring auspiciousness. The statement "If there is a place to go, early action is auspicious" is because the sages and virtuous persons are ashamed if even one person or thing is not in its proper place. Now that the hardship has been resolved, although the people are temporarily at peace, there are still places that have not been helped, and they should go quickly to resolve them, for prompt action is most important, thus achieving auspiciousness.

彖曰：解，險以動，動而免乎險，解。解利西南，往得眾也；其來復吉，乃得中也；有攸往夙吉，往有功也。天地解而雷雨作，雷雨作而百果草木皆甲拆。解之時大矣哉！

The Commentary on the Judgment explains that the hexagram of "Release" has the trigram Kan (Water) below representing danger and the trigram Zhen (Thunder) above representing movement. Being in a dangerous situation yet able to act dynamically, one escapes the peril with a single movement, which is called "Release." "Release is favorable toward the Southwest" because going in that direction can gain the hearts of the people. "Its return is吉祥" because returning and maintaining stability is in accordance with the middle path. "There is good fortune in going somewhere promptly" because acting early leads to effective results. The vital energies of heaven and earth spread out, and thunder and rain follow. When thunder and rain arise, all fruits and plants break open their shells and sprout. The significance of overcoming difficulties is indeed great!

義曰：坎為險，震為動，動於險之外，是聖賢之人動而能拯天下之險，使皆出於難也，故曰解險以動，動而免乎險，解也。解利西南往得眾也者，言聖賢既以仁義之道除釋民之患難，而置之於寛廣生育之地，使各得其所，以此而行，則必得天下之眾心也。

The trigram Kan symbolizes danger and peril, while Zhen symbolizes movement and action. When Zhen moves outside of Kan's danger, it signifies that sages and virtuous people rise up courageously to rescue the world from peril, enabling all people to escape suffering. Therefore, it is said, "When there is danger, there is movement; movement leads to escape from danger, and thus removal of ills." The Jian hexagram has the trigram Gen (mountain) stopping beneath Kan (danger), showing hesitation in the face of danger; the Jie hexagram, however, has Zhen (thunder) moving above Kan (danger), indicating action to escape from peril. This is the distinction between the two hexagrams. "Jie benefits the southwest, going to gain the support of the people" means that once sages have used the way of benevolence and righteousness to remove the people's hardships, they also settle them in broad and fertile lands, allowing each person to find their proper place. By doing so, they will surely win the hearts of the people throughout the world.

其來復吉乃得中也者，夫天下之難既解，若復有所往，則瀆亂已甚之道也，若不往而煩擾其民，守其止靜，則得中也。有攸往夙吉往有功也者，言患難既解之後，或天下之民有未得其所者，聖賢之人不可遲緩，必汲汲而拯之，言速則有功也。

"The coming back is auspicious, for it attains the middle," means that once difficulties in the world have been resolved, if one continues to act rashly, it will only cause more confusion; if one does not interfere with the people and remains calm and still, then one follows the middle path. "If there is a direction to go, early action is auspicious," means that after difficulties have been overcome, if there are still people who have not been properly settled, the sages must not hesitate or delay, but must act quickly to save them. The term "夙" in the line statement means to act early: the faster one acts, the more effective the results; this does not contradict the previous statement of "no direction to go" — remaining still when there is nothing to do, and acting promptly when there is something to do, the key lies in the timing.

天地解而雷雨作，雷雨作而百果草木皆甲拆者，夫天在上，地在下，氣不交則雷雨不作而萬物不生，故天以陽氣降於下，地以陰氣升於上，陰陽相蒸，剛柔始交，則必有屯難。屯難既解，故鼓之為雷，蒸之為雨，雷雨盈滿，則百果草木皆敷甲而拆，以至句者、萌者、動者、植者，皆乘時而獲其亨通矣。

It says, "When heaven and earth are unbound and thunder and rain arise, thunder and rain arise and all fruits and grasses and trees split open their husks," because heaven is above and earth is below. If the two energies do not interact, thunder and rain will not occur and all things will not grow. Therefore, heaven sends down its yang energy, and earth raises up its yin energy. Yin and yang interact and rise together, beginning to combine. In this process, there must be a period of stagnation and difficulty. When this stagnation is finally resolved, it produces thunder through its agitation and rain through its rising vapor. With abundant thunder and rain, all fruits and trees split open their husks and sprout. Thus, all kinds of creatures, whether curled, newly sprouted, active, or rooted, take advantage of this season to grow freely and smoothly.

解之時大矣哉者，按諸卦或言時義，或言時用，而此止言時者，蓋難解之時無不釋，故止言時耳。若《蹇》之時用，是天下在於蹇而始將治之，故必有所用，是以言用也。又《遯》卦言時義之類，是皆義有所存之時，故言義也。此卦於義、用並無所取，故不言也。

As for the exclamation "The time of resolution is indeed great," Hu Yuan pointed out that the commendations for each hexagram in The Zhou Changes sometimes mention "time meaning," sometimes "time use," but here it only mentions "time." This is because when resolving difficulties, the world has nothing that cannot be released, so simply saying "time" is sufficient. For example, the hexagram Jian mentions "time use," because the world is in difficulty and needs to begin governing, requiring practical application, hence the term "use" is used. Hexagrams like Duan mention "time meaning," because there are other meanings that need clarification, hence the term "meaning" is used. The hexagram Jie has neither a separate meaning nor a separate use, so neither term is mentioned.

象曰：雷雨作，解。君子以赦過宥罪。

The Great Image Commentary says: Thunder moves and rain descends, dispelling accumulated grievances, which is the symbolic representation of the Hexagram of Release. The gentleman takes inspiration from this, pardoning people's mistakes and showing leniency towards their offenses. "You" means to deal leniently.

義曰：雷雨既作，則蟄蟲昭蘇，草木甲拆，解之義也。天下之民方此難解之時，始出於塗炭，其有過惡，遷善逺罪，蓋舊染汙俗，化上薄惡之政而然也，故君子之人當此之時，有過者赦之，有罪者宥之，使之改過自新，遷善逺罪，蓋難解之道也。

Thunder and rain break out, awakening the creatures that had been hidden away, and the grass and trees break through their shells to sprout. This is precisely the meaning of "Jie" (Release). At this moment when the calamity is just beginning to be resolved, the people have just emerged from the depths of suffering and hardship. Their previous mistakes and evil deeds were caused by being tainted by the old corrupt customs and by being influenced by harsh and cruel government policies above. Therefore, at this time, the gentleman pardons those who have made mistakes and forgives those who have committed offenses, allowing them to reform and turn towards goodness and distance themselves from wrongdoing. This is the proper way to resolve suffering.

初六：無咎。象曰：剛柔之際，義無咎也。

The line statement for the first line (Initial Six) only says: There is no fault. The Small Image Commentary explains: A yang line meeting a yin line naturally does not result in fault, according to the principles. 'Inter' means meeting and joining together.

義曰：夫民在患難，非聖賢則不能濟，然濟民之難務在於速，不可使之久困也，故卦言有攸往夙吉，彖曰往有功也，是濟難在於速也。今初六居卦之下，當解之初，天下之難盡已解釋，而無有所咎矣。象曰剛柔之際義無咎也者，九四剛也，初六柔也，剛柔交際，同心以解天下之難，其義自然無咎矣。以時言之，則患難初解，亨通將至，其義必無咎悔也。

The people are trapped in difficulties and cannot be saved without sages; the key to saving the people lies in speed, so they should not be left suffering for a long time. Therefore, the hexagram statement says, "There is a place to go, and early is auspicious." The commentary on the judgment says, "Going forward brings success," both explaining that the importance of overcoming difficulties lies in speed. The line "Six at the beginning" is at the very bottom of the hexagram, right at the start of resolving difficulties. The hardships of the world have already been dispelled, so there will be no mistakes. The small image commentary says, "The interaction between the strong and the flexible, righteousness brings no blame." Nine in the fourth is a strong line, while Six at the beginning is a flexible line. The two lines interact and work together to resolve the difficulties of the world, and by reason, there should naturally be no blame. In terms of the situation, the difficulties have just been removed and the way to success is about to arrive; from the point of view of reason, there must certainly be no regret or blame.

九二：田獲三狐，得黃矢，貞吉。象曰：九二貞吉，得中道也。

The line statement for the second line says: "Hunting, capturing three foxes, and obtaining a yellow arrow, maintaining correctness brings good fortune." The Small Image Commentary explains: "The second line is good because it maintains correctness, as it follows the middle path." "田" refers to hunting, yellow is the color of the center, and the arrow symbolizes straightness.

義曰：田，獵也。狐者，隠伏多疑之獸也。三者，言其象也。蹇難初解，民心尚疑，猶恐未脫於難而又入於蹇，故君子當行其教化，革其殘暴之政，易服色，改正朔，以新天下之耳目，使民心無所疑矣，如以田獵而獲三狐，猶言群疑亡也。黃，中也；矢，直也。言九二又得大中之道、剛直之徳，行天下之正道而得其吉也。

"Field" refers to hunting. Foxes are elusive and suspicious animals; saying "three" is merely a way of indicating a number, describing their multitude. When difficulties are just beginning to be resolved, the people's hearts are still full of doubts, fearing that they have not yet escaped hardship and may again fall into困境. Therefore, the gentleman should promote education and reform harsh policies, change clothing colors and establish a new calendar, refreshing the people's minds and dispelling their suspicions. This is like capturing three foxes in a hunt, which corresponds to the line "group suspicion disappears" in the uppermost line of the "Kui" hexagram. "Yellow" is the central color, representing the middle; "arrow" is a bow and arrow, symbolizing uprightness. This indicates that the second line also possesses the great middle way and the virtue of firmness, promoting the correct path of the world, thus achieving good fortune.

六三：負且乘，致冦至，貞吝。象曰：負且乘，亦可醜也；自我致戎，又誰咎也。

The line statement of the third line says: A person carrying a burden yet rides in a carriage, thereby attracting robbers; even if he remains upright, he will still suffer disgrace. The small image commentary explains: For a person to carry a burden yet ride in a carriage is itself a disgrace; calamity is self-inflicted, so who can blame him? Carrying a burden is the duty of a servant, while riding in a carriage is the tool of a nobleman; the two are not in harmony.

義曰：負者，小人之事；乘者，君子之器。陽至貴，君子也；陰至賤，小人也。今六三陰居陽，是小人而乘君子之器也。夫昏亂之朝，庸主在上，則賢不肖混淆，故君子之位而為小人所乘。今蹇難既解，君臣上下各從其正，而六三乃以不正之質居至貴之地，是小人在君子之位也，則天下之所不容，斯人之所眾棄也，故致冦盜之至，為害於已而奪取之也。然而小人得在髙位者，蓋在上之人慢其名器，不辨賢否而與之，以至為眾人所奪，而致寇戎之所害也。

Carrying burdens is the task of servants and commoners, while riding in a carriage is the privilege of noble and virtuous men. A yang line is most esteemed, symbolizing the gentleman; a yin line is most humble, symbolizing the commoner. The sixth line in the third position is a yin line that occupies a yang position, which is like a commoner sitting in the carriage of a gentleman. In a confused court, an incompetent ruler is at the top, and the virtuous and the unworthy are mixed together without distinction, so the position of the gentleman is occupied by the commoner. Now difficulties have been resolved, and the ruler and ministers are in proper order. However, the sixth line, with an improper quality, occupies a noble position, which is the case of a commoner usurping the position of the gentleman, something that is not tolerated by the world and rejected by all people, thus inviting bandits who harm him and take away what he has. As for why the commoner can rise to a high position, it is because those in authority are careless about titles and ceremonial objects—so-called "titles and ceremonial objects" refer to ranks, titles, and carriages and ceremonial attire, which are used by the court to indicate hierarchy. They grant these without distinguishing between the virtuous and the unworthy, leading to them being taken away by the people and causing military conflicts. Thus, the root of the problem is not only in the sixth line itself, but also in the failure of those who appoint officials.

象曰負且乘亦可醜也者，言小人在位，是可醜惡之也，故《孟子》曰「不仁而在髙位，是播其惡於眾」也。自我致戎又誰咎也者，言小人不度已徳，不量已勢，而竊居君子之位，所以致戎冦之來也。若以一郡一邑言之，則為致冦；若以天下言之，則為致戎。且冦戎皆自已招，又何咎於人哉。故《繫辭》曰「負也者，小人之事也；乘也者，君子之器也。小人而乘君子之器，盜思奪之矣；上慢下暴，盜思伐之矣。慢藏誨盜，冶容誨淫。《易》曰『負且乘，致冦至』，盜之招也」。

The Small Image Commentary says, "It is also a disgrace." This refers to small people occupying high positions, which in itself is an ugly and contemptible thing. Therefore, the Mencius says, "An unkind person in a high position is like spreading his evil deeds to the people." The phrase "I have invited the enemy, who else can be blamed?" refers to small people not measuring their virtue or assessing their position, yet occupying the position of a superior. Thus they invite war and bandits. Within a single prefecture or town, they invite bandits; throughout the world, they invite war. Whether bandits or war, they are all self-invited, so who can be blamed? Therefore, the Great Treatise says: carrying burdens is the task of a small person, while chariots and carriages are the tools of a superior. When a small person sits in a superior's chariot, thieves will want to seize it. If those above are careless, and those below are violent, thieves will want to attack. If one is careless in guarding property, it is like teaching people to steal; if one is overly alluring in appearance, it is like inviting people to commit lust. The Book of Changes says, "Carrying burdens and riding in a carriage, leading to the arrival of bandits," which is precisely how one invites bandits oneself.

九四：解而拇，朋至斯孚。象曰：解而拇，未當位也。

The statement of the fourth line says: Remove the thing attached to your toe, friends come to join you, and you treat each other with sincerity. The Small Image Commentary explains: The reason to remove the burden on the toe is because the position of nine four is inappropriate. Here, "er" refers to "you," and "mu" is the big toe, symbolizing the six three that is attached and cannot be removed.

義曰：拇者，足指之大者也，謂六三居四之下，上無應而附於四，有足指之象也。九四正應在初，是其朋也，既繫於六三，必忘於初，則初亦忘之矣。今既解去六三而專應於初六，則至而信矣，故解而拇，朋至斯孚。象曰解而拇未當位也者，夫以至尊而為天下之主，則可包含荒穢而容天下之民物也，今九四不當至尊之位，故不可繫於他類，而必解去之，則其朋黨至而信矣。

"The '拇' refers to the big toe on the foot. Here it means that the line six at the third position is below the line nine at the fourth position, lacking a corresponding line and clinging to nine four, just like the big toe attached to the foot. The true corresponding line for nine four is six at the beginning, and six at the beginning is its companion; once it is entangled by six three, it will forget about six at the beginning, and six at the beginning will also leave it behind. Now that it is freed from six three and focuses on corresponding with six at the beginning, six at the beginning will naturally come and be sincere in its relationship, hence it says 'When the big toe is removed, companions arrive and trust is established.' The 'Small Image Commentary' says 'Not in the proper position,' meaning if one is in the supreme position as the ruler of the world, one can still include diverse people and accept all under heaven; since nine four is not in the supreme position, it should not be entangled with irrelevant matters. It must be freed from such entanglements, so that like-minded companions will come and mutual trust can be established."

六五：君子維有解，吉，有孚于小人。象曰：君子有解，小人退也。

The line statement of the fifth line says: The superior person will ultimately be able to attain release, which is auspicious, and will be able to gain the trust of the petty person. The Small Image Commentary explains: When the superior person attains release, the petty person will naturally retreat. 'Wei' is a particle, and 'fu' here means to make credible.

義曰：六五以大中之道位上卦之中，下應九二剛明之君子，以君子之道既行，是能解天下之難而得其吉也。孚于小人者，夫君子當解難之時，必能進用賢者，黜退小人，以成其治，治道既行，則小人自然望風而信服，退藏竄伏，以避君子之誅也。象曰君子有解小人退也者，君子之道既行於上，以解天下之難，則豈患小人哉，必自然信之使退也。

Six in the Fifth is a yao of the yin type, yet it occupies the central position of the upper trigram and follows the virtuous and strong Nine in the Second, who is discerning and upright. When the way of the gentleman is carried out, it can resolve the difficulties of the world and bring about auspiciousness. The term 'great center' refers to the proper and moderate way of dealing with matters, neither excessive nor deficient. The phrase 'having sincerity toward the petty person' means that when the gentleman is resolving difficulties, he must certainly employ the virtuous and remove the petty, thus achieving the success of governance. Once the way of governance is established, the petty persons will naturally be subdued and retreat, avoiding punishment by the gentleman. The Small Image Commentary says 'the petty person retreats,' which refers to the way of the gentleman having already been established in the upper position, used to resolve the difficulties of the world. What is there to fear from petty persons? They will inevitably be convinced and retreat on their own.

上六：公用射隼于髙墉之上，獲之，無不利。象曰：公用射隼，以解悖也。

The line statement for the sixth line at the top says: The prince shoots a fierce bird from a high wall, and with one shot he hits it, benefiting all things. The small image commentary explains: The prince shoots the falcon in order to remove disorder. 'Falcon' refers to a fierce bird, and 'wall' refers to a high wall.

義曰：隼者，擊搏貪殘之禽也；髙墉，非隼之所居也。六三以柔懦不正之體居下卦之上，是竊國家之名器，當君子之大位，猶貪殘之隼而居髙墉之上也。今上六處解之時，居動之極，是君子之人藏器於身而不妄動者也，故能射去此不正之小人，使不得居髙位而竊名器，如射隼于髙墉之上也。

The falcon is a fierce and greedy bird that hunts its prey; it is not suitable to rest on a high wall. The line Six in the Third, with its weak and improper nature, occupies the upper position of the lower trigram, which is like stealing the state's title and treasures, and occupying a position that belongs to a gentleman. This is similar to a greedy and fierce falcon perching on a high wall. The line Six at the Top is in a time of resolving difficulties and is at the top of the trigram of movement. This is like a gentleman who keeps his talent hidden and does not act rashly; thus he can shoot down this improper person in one move, preventing him from occupying a high position and seizing the state's title and treasures, just as shooting down the falcon from the high wall.

獲之無不利者，以小人而當君子之位，以此而獲之，何不利之有。故《繫辭》曰「隼者，禽也；弓矢者，器也；射之者，人也。君子藏器於身，待時而動，何不利之有？動而不括，是以出而有獲，語成器而動者也」。

The saying "to obtain it, there is no disadvantage" is because a petty person has taken a position that belongs to a gentleman, and using such means to remove him, what disadvantage could there be? Therefore, the Great Treatise says: The falcon is a bird, the bow and arrow are tools, and the one shooting it is a person; the gentleman keeps his talent and ability within himself, waiting for the right moment to act, so where would there be any disadvantage? When he takes action, there is no obstruction, hence immediately achieving success. This precisely explains the principle that when the tools are complete, action follows without hindrance.

損：有孚，元吉，無咎，可貞，利有攸往。曷之用？二簋可用享。

The Hexagram of Loss has the Lower Trigram Dui (Lake) and the Upper Trigram Gen (Mountain). It discusses the concept of reducing from below to increase above. The Hexagram Statement says: Taking from the people with sincerity brings great good fortune, no mistakes, and can be maintained for a long time. Going ahead to act is beneficial. What should be used for worship? Two thin meals in ritual vessels are sufficient as offerings. The term 'Yuan' in 'Yuan Ji' means great, indicating great good fortune. 'Gui' is a vessel used to hold millet and rice. 'Two Gui' describes the offerings as extremely simple and frugal.

義曰：此損卦謂損下以益上，損民益君之象也。然上之損下不可太過，必須合於中正，則民皆勤身竭力，樂輸於上。有孚者，言上之取於民必當以信立之，限極取之有時，用之以制，取信於民，其民皆信奉於上，則獲元大之吉而無咎悔矣。

The hexagram "Sun" discusses the idea of reducing from the lower to increase the upper, symbolizing taking from the people to present to the ruler. However, those in authority should not take too much from below; they must act in accordance with the proper measure and fairness. Only then will the people work diligently and willingly contribute to the ruler. The term "having sincerity" means that the ruler, when taking from the people, must establish a system based on trust: setting a limit, collecting at the proper time, and using resources with moderation, thereby gaining the people's trust. When the people believe and support the ruler, great good fortune can be achieved without any regret.

苟或暴政橫賦，臨之不以道，取之不以信，使其民仰不能以事父母，俯不能以畜妻子，凶年樂歲殫財竭力，奉國不暇，如此則怨結於下，災見於上，而其咎悔可知矣。故古之什一，為萬世中正常行之法，所謂長久貞正而大吉無咎者也。既有其孚，又守以正，則所往無不利矣。

If a ruler imposes harsh rule and levies taxes arbitrarily, governing the people without following the right path, and taking wealth without integrity, causing the people to be unable to support their parents above or sustain their wives and children below, exhausting their resources and strength in both years of famine and abundance, and still being unable to meet the demands of the government, then resentment will accumulate among the people and calamities will manifest above. The resulting guilt and regret are evident. Therefore, the ancient system of levying one-tenth of the produce was a just and enduring standard for all generations, precisely as the Hexagram Statement says, that it can be held firmly and brings great good fortune without fault. With integrity and adherence to the right path, nothing will be detrimental.

曷之用，二簋可用享者，此言在上之人既能示民以信，取民有制，使上足其用，下不匱財，如此則復將何所為？故雖二簋至約之物，亦可用之以享於鬼神也。《左傳》曰「苟有明信，澗溪沼沚之毛，蘋蘩薀藻之菜，筐筥錡釜之器，潢汙行潦之水，可薦於鬼神，可羞於王公」是也。言損道既以至誠至信而行，雖用二簋，可以享於鬼神，不待其豐備也。

The passage says, "What is the use of this? Two bowls of food are sufficient for sacrifice." It explains that those in authority can demonstrate sincerity to others and establish proper systems, ensuring that the state has sufficient resources and the people are not in financial hardship. So, what more is needed? Therefore, even with such extremely simple offerings as two bowls, it is still possible to present them to the spirits. The Zuo Zhuan · Yin Gong Year Three states that as long as there is clear sincerity, wild grasses in mountain streams and ditches, water plants such as苹, 蘀, and 藻, and simple vessels like baskets, small containers, tripods, and pots, as well as water from roadside ditches, can all be offered to the spirits and presented to the princes and nobles. This means that when the principle of reducing excess is carried out with utmost sincerity and trust, even the simplest offerings like two bowls can suffice for worshiping the spirits, without requiring elaborate and abundant sacrifices.

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 Commentary on the Judgment explains: The hexagram "Loss" refers to reducing the lower part to increase the upper part, a path that leads upward. By reducing while maintaining sincerity, one achieves great good fortune, without fault, and can sustain this for a long time, with advantage in moving forward. What should be used for worship? Two bowls of simple food are sufficient. However, the simplicity of two bowls has its appropriate time, just as the reduction of a strong line to benefit a weak line occurs at its proper moment. Reduction and increase, fullness and emptiness, all shift in accordance with the circumstances.

義曰：艮上而止，兊下而說。夫損民益君，必上有節止，絶無名之求，則下皆樂輸，以說順之道而上行也，故曰損下益上，其道上行也。損而有孚元吉無咎可貞利有攸往者，言貢賦之入皆有常制，不失其信則可也；苟什一之外不以孚信，動有妄求，是過損於下而取怨於民也。故必有孚信之道，獲元大之吉，免其悔吝，然後可以常行，利有所往也。

The upper trigram is Gen (Mountain), whose virtue is to stop. The lower trigram is Dui (Lake), whose virtue is joy. To collect taxes from the people and present them to the ruler, it is necessary for the upper part to impose restraint and stop excessive demands. Only then will the people be willing to pay willingly and submit joyfully. Therefore, it is said, "Reducing the lower to benefit the upper, the way proceeds upward." The statement "Loss through reduction, with sincerity, great good fortune, no blame, proper constancy, beneficial for going forward" refers to the fact that taxation should follow fixed regulations, and one should not lose the people's trust. If beyond the standard rate of one-tenth, one acts without sincerity and makes arbitrary demands, this would be excessive harm to the people and lead to resentment. Therefore, one must uphold the principle of sincerity to achieve great good fortune, avoid regret, and then this method can be sustained and beneficial for all actions.

曷之用二簋可用享，二簋應有時者，言至約之物不可以常行，可儉則儉，可豐則豐，所應皆有時也。亦如損民應上，雖不可過，然亦必視歲之豐凶而輕重之，則自然國用以羨而民力不困也。損剛益柔有時者，此謂損初九九二之剛，益六四六五之柔，亦有其時，不可以常行，可以損則損，可以益則益也。

The saying "What is its use? Two bowls of food can be sufficient for sacrifice. Two bowls should be offered at the proper time" explains that extremely simple sacrificial offerings cannot be regarded as a fixed standard. One should be frugal when appropriate and generous when appropriate, as each has its proper time. This is similar to taking tribute from the people: although it should not be excessive, it should also be determined according to the abundance or scarcity of the harvest, so that the state's resources will naturally be sufficient and the people's strength will not be exhausted. The saying "When to reduce the strong and increase the weak" refers to reducing the yang of the initial line and the second line to increase the yin of the fourth and fifth lines. This also has its proper time and cannot be practiced indiscriminately; one should reduce when appropriate and increase when appropriate.

損益盈虛與時偕行者，言不可長損於彼而益於此，盈於此而虛於彼，凡損益盈虛之道皆與時而行也。故《孟子》曰「治地莫善於助，莫不善於貢。貢者，校數歳之中以為常」，此之謂也。

The saying "loss and gain, fullness and emptiness, all change with the times" means that one should not always reduce one side and increase another, keeping one side always full and the other always empty. All principles of reduction, increase, fullness, and emptiness should be carried out according to the changing circumstances. Therefore, in "Mencius · Ting Weng Gong Shang," it says that the method of levying land taxes has none better than the system of mutual assistance, and none worse than the system of tribute. The tribute system determines a fixed tax rate based on the average yield over several years (in good years, more is taken; in bad years, the same amount is still collected, hence it is the most harmful). This is exactly what is being referred to.

象曰：山下有澤，損。君子以懲忿窒欲。

The Great Image Commentary says: There is a marsh below a mountain, and the water from the marsh erodes the mountain's roots, causing loss at the lower level and benefit to the upper level. This is the symbolic representation of the hexagram of Loss. The gentleman takes inspiration from this, restraining his anger and blocking his desires. "Cheng" means warning, and "Zhi" means blocking.

義曰：按《左傳》曰「川竭則山崩」，是言山澤之氣相通，故得以生於萬物也。今澤在山下，是損澤益山、損下益上之象也。君子觀此之象，可損之事在於忿欲：有忿則懲戒之，有欲則窒塞之，可損之善莫善於此。何則？自非聖人，不能無忿爭之心、嗜慾之事，自君子而下則時有之，固宜損之也。

The *Zuo Zhuan* says, "When rivers and streams dry up, mountains will collapse," showing that the vital energy of mountains and marshes is connected, thus nurturing all things. Now, a marsh is below a mountain, symbolizing the reduction of the marsh to benefit the mountain, decreasing the lower part to increase the upper part. The gentleman observes this image and believes that the most important thing to reduce in human beings is anger and desire. When anger arises, it should be punished; when desire arises, it should be blocked. Among things that can be reduced, none is more important than these. Why? Unless one is a sage, everyone has the heart of contention and the matters of desire. From the gentleman down, everyone has them constantly, and they should naturally be reduced.

初九：已事遄往，無咎，酌損之。象曰：已事遄往，上合志也。

The line statement for Chou Jiou says: After finishing current affairs, go quickly to present them, there will be no mistake, but one should consider reducing some aspects. The small image commentary explains: Going quickly after finishing the task is because it aligns with the intention of the superior. "Chuan" means swift, and "zhuo" means to consider carefully.

義曰：初九居一卦之下，處損之初，民之象也。夫民之為職，固當給衣食以奉養其上者也。事，謂耕穫之事也，言耕穫之事既已，則速往以奉於上，乃得免其咎也。酌損之者，言上之損下、下之奉上，必皆斟酌其宜，使合中道。故民之於私，上有父母之養，下有妻子之畜，而又有州閭鄉黨冠昏喪祭之用，不可盡竭其所有以輸於上，自取不足之患，必斟酌其宜，合於中道則可也。象曰已事遄往上合志也者，夫上之志所須在於民，民之志在奉其上，今初九能己自已之事，遄速斟酌而往奉之，則是合上之志矣。

Initial Nine is at the very bottom of the hexagram, representing the beginning of reduction. It symbolizes the common people below. The duty of the common people is to provide clothing and food to support those above. "Affairs" refer to the work of farming and harvesting: once the crops are harvested, they should be quickly sent up to offer to those above, thus avoiding mistakes. The phrase "moderate reduction" refers to the fact that both the upper and lower must act with moderation, so that they are in the middle way. The common people also have their own expenses: they need to support their parents above and care for their wives and children below. There are also expenses for rites such as the coming-of-age ceremony, wedding, funeral, and worship among the neighborhood units such as the闾, party, and others (in the Zhou system, twenty-five households formed a 闾, and five hundred households formed a party, all being units of living together and mutual assistance). They cannot empty their resources to pay the government, thus bringing about poverty upon themselves. Therefore, they must act with moderation and be in the middle way. The "Small Image Commentary" says "harmonizing with the will above," meaning that what the upper desires is the people, and the people's wish is to support the upper. Now, since Initial Nine can first settle its own affairs and then quickly and with proper measure present them above, this is in harmony with the mind of the superior.

九二：利貞，征凶，弗損益之。象曰：九二利貞，中以為志也。

The statement for the second line says: It is appropriate to maintain the correct path; going forward brings danger, and one should not diminish oneself to benefit above. The Small Image Commentary explains: The second line is appropriate to maintain the correct path because it takes the middle way as its aspiration. "Zhe" means to proceed.

義曰：夫損下益上，必須斟酌其宜，使合於中正者也。夫什一者，天下之中正也，過之則桀，殺之則貊，皆不得其中也。初已損之以益其上，至二復損，則損之太過，利在乎守正而已。征凶者，言若損之不已，復往而奉於上，則凶之道也。弗損益之者，言不可更損己以奉於上，當反求上之所益則可也。象曰九二利貞中以為志也者，言損上益下、損下益上皆不可過，宜必以大中之道而行，今初已損而奉於上，至二則不可更有所損，是以中道為志也。

Reducing the lower to increase the upper must be done with careful consideration, so as to conform to the principle of the mean. Taking one-tenth is the principle of the mean in the world: exceeding it becomes the excessive taxation of King Jie of Xia, while reducing it becomes the meager taking of the northern Mo people, and both extremes lose the mean. Since the initial line (Chu Ji) has already reduced itself to offer up, when it reaches the second line (Jiu Er), further reduction would be excessive, so advantage lies only in maintaining the mean. The statement 'dangerous to go forward' refers to the danger of continuing to reduce and offer up without end, which is the path to misfortune. The statement 'not reducing nor increasing' means that one should not continue to reduce oneself to offer up, but instead should seek an increase from above. The Small Image Commentary says 'taking the mean as one's aspiration,' meaning that whether reducing the upper to increase the lower or reducing the lower to increase the upper, neither should be excessive; one must act according to the great mean. Since the initial line has already reduced itself to offer up, by the time it reaches the second line, it should not reduce further, thus establishing the mean as one's aspiration.

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。

The third line statement says: When three people go together, one should be reduced; when one goes alone, one may find a companion. The Small Image Commentary explains: It is better to go alone, for when three go together, suspicion arises. This illustrates that sincerity lies in being focused and exclusive.

義曰：夫天地君臣夫婦之道，若専一相應，則其志純，其道固也。今六三之陰上應於上九之陽，若己與六四六五二爻同往而應之，則反損上九之一人；若己獨往而應之，自得其友矣。故《繫辭》云「天下百慮而一致，殊塗而同歸」，是言凡事在於一致，則其道純而無駁也。象曰一人行三則疑也者，言六三獨往應上九，則其志和同而無所間矣；若三人往之，則上九必有疑惑之志，慮其有害於己也。

The principles between heaven and earth, sovereign and subject, and husband and wife, if they are focused and correspond with one another, will result in pure intentions and firm relationships. The sixth line in the third position, being a yin line, corresponds upward with the ninth line at the top, which is yang. If it pulls the sixth lines in the fourth and fifth positions along with it to seek correspondence, it would actually cause the ninth line at the top to be diminished. However, if it goes alone to correspond, it naturally finds its partner. Therefore, the "Great Treatise" says, "The thoughts of the world are numerous but converge into one; different paths lead to the same destination," which means that things are valuable when they are focused and unified, and when they are unified, their way is pure and not mixed. This line appears to speak of reduction, but in reality, it emphasizes that correspondence is best when it is one-to-one: too many cause suspicion, while too few lead to mutual benefit. The "Small Image Commentary" says, "Three lines cause doubt," meaning that when the third line goes alone to correspond with the ninth line at the top, their intentions are in harmony without any obstruction. If the three lines go together, the ninth line at the top will become doubtful, fearing that they may be harmful to him.

六四：損其疾，使遄有喜，無咎。象曰：損其疾，亦可喜也。

The statement of the fourth line says: If one removes personal faults and acts swiftly, there will be joy without error. The Small Image Commentary explains: Removing faults itself is a cause for joy. 'Disease' here refers both to personal illness and to calamities affecting the state and its people.

義曰：遄，速也。夫為人上者，不可過取天下之財以困斯民。今六四一爻當大臣之位，切近於至尊，故當盡忠於國，不可復往損於民，但民有疾則去之，有患則損之，如此所以為天下之利而副人臣之職也。使遄有喜者，六四既為大臣，其責甚重，若有一小人在位，為國家之害、良民之蠧，則當損去之而務在於速，不可使之滋蔓，如此則有喜恱之事而獲無咎矣。象曰損其疾亦可喜也者，言為人臣之職，若能秉忠直而損國家之疾，除民物之害而使之獲安，是可喜之事也。

"Chuan" means quick. Those in positions of authority should not excessively extract wealth from the people, causing them hardship. The fourth line, which is in the position of a minister, is close to the supreme ruler's position, so it should be loyal to the country and not further harm the people. It should only remove burdens when the people are suffering and reduce harm when they are in trouble. This is what is beneficial to the world and fulfills the duty of a minister. The phrase "making Chuan happy" is because the fourth line, as a minister, has a heavy responsibility. Once a wicked person occupies an official position and becomes a harm to the state and a pest to the people, he should be removed quickly, without delay, so that he does not grow stronger. This brings something to be joyful about and avoids mistakes. The "Small Image Commentary" says "it is also something to be joyful about," referring to the duty of a minister. If a minister can uphold loyalty and sincerity, removing the country's ailments and eliminating the roots of harm to the people, bringing them peace, this is naturally a cause for joy.

六五：或益之十朋之龜，弗克違，元吉。象曰：六五元吉，自上佑也。

The line statement of the fifth line says: Someone presents a valuable tortoise worth ten pings, offering assistance, which cannot be refused, resulting in great auspiciousness. The small image commentary explains: The reason for the great auspiciousness of the sixth line in the fifth position is due to receiving the assistance of heaven. 'Ping' is an ancient unit of counting cowrie shells, and 'ten pings of tortoise' refers to a highly valuable tortoise, here symbolizing the wise talents of the world.

義曰：龜者，決疑之物，以喻人之才智也。朋，黨也；十朋，眾也。夫損下之道不可過苦，惟在位聖賢之人不以為常，但其用之有制耳。今六五以柔順居艮止之中而位至尊，下又應九二剛明之臣，已能虛心而接納之，又弗損於下，是故天下賢明才智之人皆盡其謀慮，竭其志策，來益於己也。

The tortoise shell is used to resolve doubts and here serves as a metaphor for human wisdom. "Peng" refers to groups or factions, and "ten peng" indicates their multitude. The method of reduction should not be overly harsh; only the virtuous sovereign would not regard heavy taxation as a regular practice, and his expenditures would be properly controlled. The line Six in the Fifth, with its gentle and compliant nature, occupies the central position within the mountain (Geng) trigram and holds the supreme position. Below it is the line Nine in the Second, a strong and discerning minister. It is capable of humbly accepting advice and does not exploit the people. Therefore, all the wise and talented individuals in the world contribute their strategies and efforts to benefit him.

弗克違元吉者，夫好賢而不能用，則與不好同；用之不能從，則亦與不用同。故好賢者必用其才，而又聽其言，此其任人之道也。今六五能虛己以接納賢者而信任之，又且不違其言，不逆其諫，使天下才智之人得盡其善、竭其能而奉於上，是以獲元大盡善盡美之吉也。象曰六五元吉自上佑也者，六五以柔居尊，任用賢知之臣，聽其謀，從其諫，故得眾賢之歸而得元大之吉，自上而下無不佑之也。

The "Small Image Commentary" says, "Not being able to comply, great good fortune," because preferring virtuous talents yet not employing them is no different from not preferring them at all; employing them yet not listening to their advice is no different from not employing them. Therefore, a truly virtuous person must both employ their talents and listen to their words, which is the way of using people. The fifth line is able to empty itself and accept virtuous ministers, and trust them, not opposing their words or rejecting their advice. Thus, all the wise talents in the world can fully exert their abilities and contribute to the ruler, thereby achieving great good fortune. The "Small Image Commentary" says, "It is aided by heaven above," referring to the fifth line, which, being gentle and compliant in a superior position, employs wise ministers, adopts their strategies, and listens to their advice. Therefore, all the virtuous talents are devoted to him, and great good fortune is achieved, with all below and above supporting him.

上九：弗損益之，無咎，貞吉，利有攸往，得臣無家。象曰：弗損益之，大得志也。

The line statement for the topmost line says: Not reducing below but increasing below, there is no fault, maintaining the correct path brings good fortune, going forward is advantageous, and the people gained are so numerous that they do not distinguish between families. The small image commentary explains: Not reducing but benefiting indicates great implementation of one's aspirations. "Gaining ministers without distinguishing families" describes the hearts of all under heaven being united, with near and far as one family.

義曰：大凡居上者不可常損下以益己。今上九居損之極，在艮之終，更無損下之道，是以施仁義之術，生成天下，以益天下之民，如此則得其無咎，以貞獲吉，既獲其吉，則所往何不利哉。得臣無家者，夫蚩蚩之民愚無所知，若在上者益之以道，則歡心而歸之。今上九既不損而反益之，則天下之民皆臣服而歸之，逺近無有疎間，天下為一家，故曰無家。象曰弗損益之大得志也者，言上九居上體之極而反益於下，則是天下之民無不臣服，而已之志大得行於天下也。

In general, those in high positions should not long sustain themselves by reducing the lower ranks. The uppermost line, known as "Nine at the Top," is located at the extreme point of the "Loss" hexagram and the end of the mountain trigram. Since there is no further reduction to be made, it instead practices benevolence and righteousness, nurturing the people of the world to increase their well-being. In this way, there is no fault, and by maintaining the correct path, one attains good fortune. Once good fortune is attained, going anywhere will not be disadvantageous. It is said "the ruler has no family," because the simple and ignorant people are naturally unaware. If those above guide them with the right path, they will be happy and loyal. Since "Nine at the Top" no longer reduces but instead increases the people's well-being, all under heaven will be loyal and devoted, with no distance or estrangement, and the whole world becomes like one family. Therefore, it is said "no family." The "Small Image Commentary" says "great realization of will," referring to the uppermost line being at the top of the upper trigram yet benefiting the lower ranks, thus all the people are loyal, and his own will is greatly realized throughout the world.

益：利有攸往，利涉大川。

The Hexagram "Yi" has the lower trigram Zhen (Thunder) and the upper trigram Xun (Wind). "Yi" means reducing what is above to increase what is below. The Hexagram Statement says: going on a mission is advantageous, crossing great rivers and lakes is also advantageous. The superior person is willing to bestow benefits upon the people below, and the people will follow him. Even if there are obstacles, he can overcome them.

義曰：按《序卦》云「損而不己必益」，故受之以《益》。蓋言凡物之理，盛極必衰，損久必益。益者，損上以益下，損君以益民，明聖人之志在於民也。然損下益上則謂之損者，蓋既損民之財，又損君之徳也；損上益下則謂之益者，蓋既益民之財，而又益君之徳也。

The *Xugua Zhuan* says that if reduction continues without end, it will inevitably turn into increase, hence the *Dun* hexagram is followed by the *Yi* hexagram. This explains the common principle of things: when something reaches its peak of prosperity, it will inevitably decline; when reduction continues for a long time, it will inevitably turn into gain. The meaning of "Yi" is to gain from reducing above and benefiting below, or to reduce the ruler and benefit the people, showing that the concern of the sage is for the people. Why is reducing below and benefiting above called "Dun"? Because this action both consumes the people's wealth and harms the ruler's virtue. Why is reducing above and benefiting below called "Yi"? Because this action both increases the people's wealth and enhances the ruler's virtue.

然上之益下，非謂耕而食之，蠶而衣之。以天下之廣，生靈之眾，苟家至戶到，人人給之，則雖至愚固知不可也，故博施濟眾，堯舜其猶病諸。蓋居人上者，為之求賢，或為農官，或興水利，勸其力穡，使遊手之民敦本而棄末；又為之擇守令，宣行教化，興利除害，以益其民。是皆因其所利而利之，因其可益而益之，故非損於上，乃能益於下也。

However, those in high positions should increase the benefits to the people, which does not mean that the ruler should personally till the fields to provide food or raise silkworms to provide clothing. The world is so vast and the people so numerous; if one were to distribute aid to every household, even the most dull-witted person would know it is impossible. Therefore, the Analects of Confucius, in the chapter on Yongye, says that widespread benevolence and relief for the people even troubled Yao and Shun. The true method is for those in authority to recruit capable talents, establish officials in charge of agriculture, improve irrigation systems, and encourage the people to work hard in their fields, so that idle persons return to their proper occupations and abandon petty trades. They should also select good governors and magistrates, promote moral education, carry out beneficial affairs, and eliminate harmful practices. By doing these things, they increase the people's welfare. These are all ways of fulfilling the people's inherent benefits and enhancing where there is potential for improvement. Thus, there is no real loss on the part of those above, yet there is real gain for the people below.

利有攸往者，夫上之益下，是損有餘而補不足，故得天下之心，既得天下之歡心，則何往而不利哉。然《損》則云有孚元吉無咎可貞，然後曰利有攸往，此則直云利有攸往者，蓋損之時是損於民，必使天下信之，然後有元大之吉而無咎，以為長久貞正之道，故始得利有攸往；此則損上益下，得天下之歡心，無所往而不利也。利涉大川者，夫君能以仁義之道益於下，下受其賜，則捐軀而報於上，効命以助其君，雖有大險大難，皆可以濟涉之也。

The statement "It is advantageous to go somewhere" is because those in higher positions increase the benefits to those below, which is equivalent to removing excess and supplementing what is lacking, thus winning the hearts of the people. Once having gained the affection of the people, where could there be any difficulty? It is noteworthy that the "Loss" hexagram first mentions "With sincerity, great good fortune, no blame, and proper perseverance," and only then says "It is advantageous to go somewhere." Here, however, it directly states "It is advantageous to go somewhere." This is because during the time of the "Loss" hexagram, the ruler is taking from the people, so it is necessary first to gain the people's trust, then can there be great good fortune without blame, and only then can one maintain proper perseverance and proceed to act. In contrast, the "Gain" hexagram involves reducing from above and increasing to below, which already secures the people's affection, hence there is advantage in going anywhere. The statement "It is advantageous to cross a great river" is because the ruler can bestow benevolence and righteousness upon the people below. When the people receive such favors, they will be willing to sacrifice their lives to serve the ruler above and strive to assist their sovereign. Thus, even if there are great dangers and difficulties, they can all be overcome.

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 Commentary on the Judgment explains that the hexagram "Benefit" refers to reducing above in order to increase below, causing the people to rejoice without limit; the grace and kindness flow from above to the people below, a path that is vast and bright. "It is advantageous to go somewhere" is because both the sovereign and ministers are in the center and upright, thus bringing blessings and good fortune; "It is advantageous to cross a great river" is because Xun represents wood, which can be used to make boats and rafts, thus enabling the passage of vessels. The hexagram "Benefit" has Zhen below representing movement and Xun above representing compliance, so movement can be harmonious, leading to continuous progress in virtue and achievements without limit; heaven spreads yang energy, and earth generates all things, so this increase and benefit extends to all directions without any obstruction. Whatever the way of giving benefit, it must follow the changing circumstances.

義曰：損上益下者，此謂損九五而益六二也。夫陽本實而有餘，陰為虛而不足，今以九五之有餘益六二之不足，使民各安其業，皆被其澤，如此則得天下之歡心，民從之無有疆畔也。自上下下其道大光者，夫損下而益上則損上之徳，今上能自損以益其下，利益之事自上而流佈於下，故其道廣大而光明也。

"Loss above benefits below" refers to reducing the Nine in the Fifth and adding to the Six in the Second. A yang line is originally full and abundant, while a yin line is empty and lacking. Now, taking the excess from the Nine in the Fifth to supplement the deficiency of the Six in the Second, allowing the people to each pursue their proper occupations and all benefiting from this, thus winning the hearts of the people and gaining their allegiance without boundaries. "Self-reduction above to benefit below, its path is vast and bright" means reducing the lower to benefit the upper, which would instead harm the virtue of the superior. Now, when the superior self-reduces to benefit the people, the benefits flow from above to below, hence the path is vast and bright.

利有攸往中正有慶者，夫九五以陽位乎上，中正之君也；六二以陰居下，中正之臣也。君臣之間皆以中正之道下益於民，以此故獲福慶之事也。利涉大川木道乃行者，上巽為木，下震為動，故以木為舟楫，動則能涉大川也。猶人能盡仁義行於上，動而為民之益，民既受其益，則莫不盡其心思輔於上，故雖大險大難無不濟矣。

"Beneficial to go somewhere, the middle and correct position brings joy" means that the nine in the fifth position holds a yang line in the upper trigram's central position, representing a just and upright ruler; the six in the second position holds a yin line in the lower trigram's central position, representing a just and upright minister. Both ruler and minister apply the principle of middle and correctness to benefit the people, thus obtaining blessings and joy. "Beneficial to cross a great river, the way of wood is then established" means that the upper trigram Xun symbolizes wood, and the lower trigram Zhen symbolizes movement. Wood is made into boats and rafts, and with a single movement, one can cross a great river. This is like the superior person who fully follows the way of benevolence and righteousness, and every action is for the benefit of the people. When the people receive these benefits, they will wholeheartedly support the superior person, so even the greatest difficulties and obstacles can be overcome.

益動而巽日進無疆者，此以二體言之。夫行益之道，居上者能動而上順天意，下順民心，則徳之進而無有疆極也。天施地生其益無方者，夫天損一元之氣以益於地，為萬物之始；地承天之氣以生成萬物之形。其利益之道，至公而不私，至正而不邪，至廣至大而無有方極，亦若聖賢以仁義利益天下之民而無有偏黨私邪，其道廣大而無有窮己也。

"Benefit arises from movement and compliance, advancing daily without limit," this refers to the two components of the hexagram. When those in authority take action to promote the way of benefiting others, if they act in accordance with heavenly will above and in harmony with people's hearts below, then the progress of virtue has no end. "Heaven gives, Earth produces, and the benefit is without limit," means that Heaven reduces one part of its vital energy to give to Earth, becoming the beginning of all things; Earth receives the energy from Heaven and brings forth the forms of all creatures. This way of giving and benefiting is extremely just and impartial, extremely upright and free from corruption, extremely vast and without boundaries. Just as sages and virtuous persons extend benevolence and righteousness to the people, without partiality or favoritism, without private desires or evil thoughts, this path is vast and boundless.

凡益之道與時偕行者，夫行益之道不可以常行，可損則損，可益則益。何則？天以一氣降於地以施生萬物，若常使益之，則萬物滿而過亢也，是必有事而損之；君子以仁義寛愛而恤於下，若常益之，則在下者亦生驕亢而不知自損。是故先聖於此戒之，言凡為益之道，必與時而偕行也。

"The way of benefiting others should not be carried out without change; when reduction is needed, it should be reduced, and when increase is needed, it should be increased." Why is this so? Heaven sends down the vital energy of the first principle to the earth, giving birth to all things. If benefit is constantly added without ceasing, all things will become full and overly vigorous, at which point there must be some action to reduce and balance them. The gentleman practices benevolence, righteousness, kindness, and compassion in caring for the people below. If benefit is constantly added without ceasing, those below will grow proud and arrogant, unaware of self-restraint. Therefore, the ancients warned that in all matters of benefiting others, one must follow the movement of the times.

象曰：風雷，益。君子以見善則遷，有過則改。

The Great Image Commentary says: Above there is wind, below there is thunder, the wind and thunder interact and their momentum increases mutually, which is the symbolic image of the hexagram of Gain. The gentleman takes this as a model, seeing goodness he moves towards it and imitates it, and when he discovers his own faults he corrects them immediately.

義曰：夫風得雷則威益彰，雷得風則聲益逺，是相益之象也。君子法此益象，見人有善則遷而從之，知己有過則改而正之。夫日遷一小善，積而不已，則大善著矣；曰改一小過，改而不倦，則大過除矣。蓋益之大莫過於遷善改過也，故孔子曰「聞義不能徙，不善不能改，是吾憂也」。

Wind relies on thunder to display greater power; thunder relies on wind to carry its sound further. This is a symbol of mutual enhancement. The gentleman takes this as a model, seeing others' good deeds and approaching them to imitate, and knowing his own faults, he corrects them. If he daily progresses in a small good deed, accumulating it without ceasing, great virtue becomes evident; if he daily corrects a small fault, doing so without tiring, great wrongdoing is eliminated. Therefore, the greatest gain is to pursue goodness and correct faults. Confucius said in the Analects, "If one hears a righteous course of action but does not follow it, and if one has a wrong action but does not correct it, this is what I fear," which expresses exactly this meaning.

初九：利用為大作，元吉，無咎。象曰：元吉無咎，下不厚事也。

The line statement for Chou Jiou says: It is appropriate to undertake great endeavors, and only great good fortune can result in no mistakes. The Small Image Commentary explains: One must achieve great good fortune to have no mistakes, because those in the lower position should not bear great responsibilities. "Da zuo" refers to undertaking great undertakings, and "hou shi" refers to important tasks.

義曰：初九以剛陽之力，震動之始，是志於有為而欲興益於天下者也。然興益之道，必須居位得勢而後行之有餘。今初九雖有剛明興益之心，而位卑勢寡，非可致之地，又況當益道之初，有謀始之責，至難至重，故須所為大吉，然後免咎，故曰利用為大作，元吉無咎也。象曰元吉無咎下不厚事也者，夫大有所為以益天下，必須履貴勢、操重權，乃能當之；至於位卑勢寡之人，則不可僭有所興。今初九實以剛陽之才利於大作，然初本卑下，不當厚事，故須萬舉萬全，至於大吉，然後無咎也。

Initial Nine, with its yang strength, is located at the beginning of the Zhen trigram, which signifies the start of action. It represents someone with the ambition to benefit the world. However, to accomplish great benefits, one must be in the proper position and hold the necessary power to act effectively. Although Initial Nine has the qualities of strength, clarity, and the desire to benefit the world, its position is low and its power is weak, making it unsuitable for great achievements. Moreover, it is at the beginning of the process of benefiting others, bearing the responsibility of planning the start, which is extremely difficult and significant. Therefore, it must carry out the task to the fullest extent, achieving great success, in order to avoid mistakes. The line statement says, "It is advantageous to undertake great actions, resulting in the highest good fortune without blame." The Small Image Commentary says, "The lower position does not bear heavy responsibilities," meaning that to greatly benefit the world, one must be in a position of honor and hold significant power to be capable of such a task. Those in low positions and with weak power should not attempt great undertakings beyond their capacity. Although Initial Nine indeed has yang strength and is suitable for great achievements, it is originally in the lowest position and should not bear heavy responsibilities. Therefore, it must proceed with utmost care, achieving great success, before it can avoid blame.

六二：或益之十朋之龜，弗克違，永貞吉。王用享于帝，吉。象曰：或益之，自外來也。

The Line Statement of the Second Line says: Someone brings a tortoise worth ten strings of pearls to assist, unable to refuse, maintaining constancy and uprightness brings good fortune; the king uses such sincere devotion to worship the Supreme Deity, also brings good fortune. The Small Image Commentary explains: The term 'someone assisting' refers to help coming from outside. The precious tortoise still symbolizes the strategies offered by the wise and virtuous people in the world.

義曰：六二以柔順之徳履得中正，居受益之地，上應於九五剛明之君，而已能盡人臣之節以事之，無有偏黨奸邪之行，無蔽塞賢者之心，是以天下明智之人各欲獻其謀慮而來益於已，故曰或益之。十朋之龜弗克違者，夫以天下之人樂告以善道，而已又能以中庸和柔之徳聽信之，弗有違戾也。

Six in the Second upholds herself with a gentle and virtuous character, being both central and upright, and is in a position to receive benefits. She is in harmony with Nine in the Fifth, the strong and discerning sovereign, and she fulfills the duty of a loyal minister in serving him. She has no partiality, no factionalism, no deceit, and no intention to block the advice of the virtuous. Therefore, the wise men of the world are willing to offer their strategies to benefit her. Hence it is said, "Some will benefit her." It is said, "Ten tortoises cannot refuse," because all people are willing to offer good methods to her, and she accepts them with a moderate and harmonious virtue, without resistance.

永貞吉者，按《損》之六五言十朋之龜弗克違元吉者，蓋《損》之六五居得其正，為損之主，是以天下賢智歸之而獲元大之吉。今六二在於下卦，居人臣之位，受天下賢智之歸，其勢至重，一失其正，必侵君之權，其為禍不細矣，故當永守正道，盡人臣之節，率其眾賢皆盡忠竭力以事其君，則得其吉也。王用享于帝吉者，王者能任賢受益而弗違，又能永正，以此之道享于帝而得吉，況其為臣能盡忠竭力以事其君，則其吉可知矣。象曰或益之自外來也者，六二居中得正，又能盡人臣之忠義以事其君，故賢智之人皆自外來而益之也。

The explanation of "Yongzheng Ji" can be compared with the "Liun" hexagram's line six in the fifth position: the "Liun" hexagram's line six in the fifth position also mentions "ten tortoises' shells, unable to be avoided," but directly states "Yuan Ji," because the line six in the fifth position of the "Liun" hexagram is in a noble position and holds the correct position, being the main line of the entire hexagram, so all the virtuous and wise men are attracted to it and thus achieve great good fortune. Now, the line six in the second position of the "Yi" hexagram is in the lower trigram, holding the position of a minister, yet it receives the allegiance of all the virtuous and wise men, with great influence; once it loses the correct path, it will inevitably encroach upon the sovereign's authority, leading to serious calamities. Therefore, it should maintain the correct path for a long time, fulfill the virtue of a minister, and lead all the virtuous men to devote themselves entirely to serving the sovereign, thus achieving good fortune. The statement "The king uses offerings to the deity, good fortune" refers to the king being able to employ virtuous talents, accept benefits without resistance, and maintain the correct path for a long time, with such sincerity in offering sacrifices to the supreme deity, thus achieving good fortune; and何况 as a minister, if one can devote oneself entirely to serving the sovereign, then good fortune is even more assured. The "Small Image Commentary" says "coming from outside," referring to the line six in the second position holding the central position and maintaining the correct path, and fulfilling the virtue of a minister in serving the sovereign, so all the virtuous and wise men come from outside to add to his benefit.

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。

The line statement for the third line says: Using gains for relief in times of disaster and distress will not result in error; maintaining sincerity and acting in accordance with the middle way, one should carry a jade bi to report to the princes. The small image commentary explains: Using gains for calamitous affairs is in line with the nature of the sixth line. 'Bi' is a jade token used as a symbol of credibility, and 'xiu shi' refers to calamities such as disaster and plague.

義曰：凡君子之人，不在其位不謀其政；若居其位，當其任，則可以有為於時。今此六三以陰居陽，位非其正而過於中道，欲施益於下，非所當也。然所益之事若民之凶荒疾苦、札瘥患難，則已不顧一身，奮然往而益之，則可以得其無咎也。有孚中行者，言六三雖益以凶事，然亦當以由中之信，合於中道而行，然後可也。

A gentleman's usual practice is not to plan for matters unless he holds the appropriate position. If he is in the position and bears the responsibility, then he can act effectively at that time. The line six in the third position is a yao of yin in a yang place, which is not properly positioned, and it has gone beyond the middle. It was not originally meant to benefit the people below. However, if the increase it brings is for the people's suffering such as famine, disease, hardship, and plague, then it should not hesitate to go forward and help, thus avoiding guilt. The phrase "with sincerity and acting in the middle way" means that although the line six in the third position is using disaster relief to bring about increase, it still needs to rely on sincere inner faith and act within proper limits, then it can be successful.

告公用圭者，圭，符瑞也，所以執而為信。言六三既以由中之信而行，執其符瑞以告於公，而明其所益之事。若漢武之時，河內失火，凡爇千餘家，帝遣汲黯往視之，黯曰此不足為患；時河內之民值歲凶疾苦計萬數，黯遂矯命發廩以救之，民由是活。及歸朝，乃請矯制之罪，帝遂賢而釋之，是乃非其位、越其職以濟凶荒之事。象曰益用凶事固有之也者，言六三雖居非其位，然其救民安國之心固有之也。

The "Small Image Commentary" says, "The Duke is presented with a jui." "Jui" is a jade token used as a symbol of authority and trust, held in the hand as a credential. This refers to the situation of line six in the third position, who acts with sincerity from the heart and presents this token to the Duke to explain the reasons for the benefits he intends to provide. It is like the case during the reign of Emperor Wu of the Han dynasty, when a fire broke out in the River Inner Commandery, destroying over a thousand households. Emperor Wu sent Ji An to investigate. Ji An reported that the fire was not worth worrying about, but at that time the people of River Inner were suffering from a famine, with hundreds of thousands suffering from hunger, disease, and hardship. Therefore, he pretended to have the emperor's command to open the granary for relief, and as a result, the people survived. After returning to court, he voluntarily requested punishment for falsely claiming the emperor's command, but Emperor Wu regarded him as virtuous and pardoned him. This is an example of someone who, though not in a position of authority, went beyond his duty to rescue people from disaster. The "Small Image Commentary" says, "It is inherent." This means that although line six in the third position is in an improper position, the sincere desire to save the people and stabilize the country is something it inherently possesses.

六四：中行，告公從，利用為依遷國。象曰：告公從，以益志也。

The statement of the fourth line says: Acting in accordance with the middle path, seeking approval from the prince and then proceeding accordingly, is appropriate for undertaking great matters such as relocating the capital. The Small Image Commentary explains: Seeking approval from the prince and receiving it is because it is devoted to benefiting the world. '依' means to follow or rely upon.

義曰：六四以陰居陰，履得其正，上近於五，下應於初，在益之時，是能盡心竭力，上以益於君，下以益於民，告其所以為益之道也。夫既能上益於君，下益於民，以此告於公，則無有不從也。利用為依遷國者，夫天下之大莫大於遷國，今以六四居得正位，行得大任，能致君澤民，故雖遷國之大，皆依從而利用之，則其小者從可知也。象曰告公從以益志也者，言六四能恢有為之道以益天下，使君尊民富，各得其所，是非以一身一家為念，所志者惟益於上下而已。

Six four is a yao of yin in a yin position, standing upright, with nine five above it and initial nine below it corresponding to it. It is at the time when benefits should be given, and it can give its best effort, benefiting the ruler above and the people below, and reporting its proposed method of benefiting to the superior. Since it has indeed benefited the ruler above and the people below, presenting these to the princes will not be rejected. The statement 'utilizing it for moving the state' is because there is no greater matter in the world than moving the capital. Six four is in the correct position and bears a great responsibility, able to assist the ruler's virtue and benefit the people, so even such a great matter as moving the capital is adopted, let alone smaller matters. The Small Image Commentary says 'benefiting the mind,' referring to six four expanding the way of action to benefit the world, making the ruler esteemed and the people wealthy, with everyone in their proper place. His thoughts are not for himself or his family, but his aspiration is to benefit both above and below.

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。

The fifth line statement says: With a sincere heart to benefit the people, one does not need to consult omens and knows it is highly auspicious; the people will also sincerely remember my kindness. The Small Image Commentary explains: Having a sincere heart to benefit the people, there is no need for further inquiry; the people remembering my kindness signifies the realization of great aspirations. "惠心" refers to the genuine intention to benefit the people from the heart.

義曰：九五以剛明果斷之徳處至尊之位，下應六二賢明之臣，是能以由中之信興利於民也。惠心者，夫天下之廣，生靈之眾，聖人在上，非可以家撫而戶養之也，蓋所惠者惠於心而已。天下民之溫飽，非待王者耕而食之、織而衣之也，但勸之教之，通商惠工而已，如此則是王者惠心之謂也，《論語》所謂「因民所利而利之，惠而不費」者是也。

Nine in the Fifth holds the supreme position with the virtue of being strong, vigorous, clear-sighted, and decisive in handling affairs. He corresponds with Six in the Second, the virtuous minister below, and can promote the welfare of the people through sincere inner trust. The term 'benevolent heart' refers to the fact that the world is vast and the people numerous; the sage cannot personally visit every household or provide sustenance and clothing for all. The benevolence he bestows lies only in his sincere concern for the people. The people's well-being does not depend on the king personally farming to feed them or weaving to clothe them. All that is needed is to encourage and educate them, facilitate commerce, and benefit artisans. This is what is meant by the king's benevolent heart toward the people. The saying in the Analects of Confucius, 'Act in accordance with what is beneficial to the people, bestow favors upon them without personal expenditure,' refers precisely to this.

勿問元吉者，言九五既以仁義之心惠及於天下，則不待問而自獲元大之吉也。有孚惠我徳者，夫民無常懐，仁則懐之，故《書》曰「撫我則後，虐我則讎」，今九五能以由中之信接於眾，故天下之民亦惠信九五之徳也。象曰惠我徳大得志也者，言九五能興益之道以利於民，則其志大有所得也。

The statement "Do not inquire, original good fortune" refers to the fact that the Nine in the Fifth, having used a heart of benevolence and righteousness to extend benefits throughout the world, does not need to seek further divination, naturally attaining great good fortune. The statement "With sincerity, I bestow my virtue upon others" is because the people's loyalty has no fixed master; wherever benevolent governance is practiced, they will follow. Thus, the Book of Documents, the Great Oath says, "Those who comfort us are our sovereigns; those who oppress us are our enemies." Now, the Nine in the Fifth can treat all people with sincere integrity, and the people of the world will respond with sincerity, honoring and believing in the Nine in the Fifth's virtue. The Small Image Commentary says "Great realization of aspirations," referring to the fact that the Nine in the Fifth can promote the way of benefiting others to bring welfare to the people, thus greatly realizing his 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。

The line statement for the topmost line says: No one comes to benefit him, but rather someone comes to attack him; his mind is not constant, thus it is dangerous. The small image commentary explains: Saying that no one benefits him is because his words are all self-serving; saying that someone attacks him is because misfortune comes from outside.

義曰：上九居卦之上，處益之極，不通時變，不度人情，是其求益於人無厭者也，故莫有益之者；求益於己，侵剝於下，故或有擊之者。立心勿恆凶者，無厭之求以速禍患，是立心無常之人，凶之道也。象曰莫益之偏辭也者，言上九求益於己，非有以益於人，是偏辭以求益也。或擊之自外來也者，六二上九皆言自外來也。六二居中守正，其益在君民，故明智之人皆自外來而益之；上九居益之極，求益於己，不知其益人，立心勿恆，故人或自外來而擊之也。

The upper ninth line is at the very top of the hexagram, the end of the path of giving benefit. It does not understand the changes of the times, nor does it consider the sentiments of people. It constantly demands benefits from others without ever being satisfied, so no one is willing to give it more. It only seeks its own benefit, and takes from below, thus people come to attack it. The statement "setting one's mind without constancy, calamity" refers to the fact that greedy desires only hasten disaster. Those who have no fixed mind are walking directly towards calamity. The "Small Image Commentary" says "a biased statement," meaning the upper ninth line only seeks its own benefit and has never given anything to others. Its words are all biased in favor of self-interest. The statement "some strike it, from outside" can be compared with line six in the second place. Both lines mention "from outside." Line six is in the center and upright, giving benefit to the ruler and the people, so wise men come from outside to give it benefit. The upper ninth line is at the extreme of giving benefit, seeking only its own gain and not understanding the giving of benefit to others, and its mind is fickle, so people from outside come to attack it.

夬：揚于王庭，孚號有厲，告自邑，不利即戎，利有攸往。

The Hexagram Statement of 《Guai》 says: reveal the crimes of the petty person openly in the king's court; issue commands with sincerity while remaining cautious; first announce it within your territory, and do not immediately resort to military force to attack, thus it is advantageous to go forward and take action.

義曰：夬，決也。《序卦》云：益而不已必決，故受之以夬。以天道言之，則夏之三月，五陽盛長以剝削一陰之時也。以人事言之，則是聖人在上，群賢並進，協心宣力，以眾君子決去一小人之象也。揚于王庭者，夫君子道長則小人道消，小人道長則君子道消，此必然之理也。凡群小得志，君子之人若不能潛光晦跡，欲以直道顯然而行，則反為小人之所害矣。今夬決之時，則是眾賢盛長，小人消剝，故可以顯然揚于王庭而決去之也。

Hu Yuan explained that "Guai" means decision and elimination. The "Xu Gua Zhuan" says: when gains increase without end, there must be a decision, hence the "Yi" hexagram is followed by the "Guai" hexagram. In terms of heavenly phenomena, the "Guai" hexagram has five yang lines in the lower five positions and one yin line at the top, corresponding to the time in the summer calendar when yang energy is at its peak and the last bit of yin energy is completely eliminated. In terms of human affairs, it refers to a sage in a high position, with many virtuous ministers assisting, working together to eliminate a petty person. The phrase "Yang Yu Wang Ting" is because the way of the gentleman increases, the way of the petty person decreases; when the way of the petty person increases, the way of the gentleman decreases, this is a natural law. Whenever a group of petty persons gain power, if the gentleman cannot conceal his brilliance and hide his actions, but insists on promoting the correct path openly, he will be harmed by the petty persons. Now, at the time of eliminating the petty person, the virtuous are flourishing and the petty are diminishing, so it is possible to openly expose and eliminate him in the court.

孚號有厲者，君子之道既盛，必須信賞必罰，決然示其號令，使天下之人皆信服而從之也。有厲者，厲，危也。夫以眾賢聚於朝廷，布宣號令，決去小人，然亦不可放心肆意而遂以為安，故當肅肅祇懼而自為危厲則可矣。

The phrase "fu hao you lei" means: When the way of the gentleman is flourishing, he must clearly distinguish rewards and punishments, keep his words and actions consistent, and decisively announce his commands so that all under heaven will believe and follow. As for "lei" in "you lei," it refers to a state of danger and vigilance. When virtuous ministers gather in the court to proclaim orders and remove petty men, one must not become complacent, thinking that one can now rest easy. Instead, one should remain serious and respectful, always keeping a sense of danger, thus maintaining self-discipline.

告自邑者，夫發號施令，雖當夬決之時君子道盛，亦不可驟然以威勢加於天下，故宜告自已之一邑，使一邑之人信服之，然後告及於天下，所謂自內及外、由邇及逺也。不利即戎者，然當此之時，更不可恃其剛壯，長征逺討，荼苦生靈，以速危敗。若昔唐之太宗，可謂英主矣，然而享治既久，則恃其剛威以有髙麗、百濟之徵，至今稱之終累聖明之徳也。利有攸往者，夫夬決之時，一陰乗陵於眾陽之上，而又勢微力弱，下之五陽共進而決去之，是君子之道坦然而行，無所往而不利也。

The phrase "Gao Zi Yi" means: issuing orders and commands, even though it is a proper time to eliminate small men and promote the way of the virtuous, one should not suddenly impose authority over the entire world. Therefore, one should first announce this within one's own fiefdom, allowing the people of that territory to become convinced first, and then gradually extend it to the whole world. This follows the order of proceeding from within to outside, from near to far. The phrase "Bu Li Ji Rong" means: at this time, one must not rely on one's strength and power to launch long and distant military campaigns, which would cause the people to suffer and accelerate the coming of calamity and decline. For example, the former Tang Taizong, who can be considered a wise and enlightened ruler, but after a long period of peace, he relied on his strength and power to launch campaigns against Goguryeo and Baekje. Even today, when people mention this, they still regard it as a burden on his virtuous deeds. The phrase "Li You You Wang" means: when eliminating small men, although a single yin line may be above the five yang lines, it is weak and isolated. The five yang lines all rise up together to remove it, which represents the smooth progress of the way of the virtuous. No matter where one goes, there is no disadvantage.

彖曰：夬，決也，剛決柔也。健而說，決而和。揚于王庭，柔乘五剛也。孚號有厲，其危乃光也。告自邑，不利即戎，所尚乃窮也。利有攸往，剛長乃終也。

The Commentary on the Judgment says: "Gua" means to make a decisive decision and eliminate the yin. The lower trigram is strong and vigorous, while the upper trigram is harmonious and pleasant, and thus, making a decisive decision can still maintain harmony. "Proclaiming in the royal court" is because one yin line is above five yang lines. "Believing and calling out with danger" means being cautious in heart, and thus the way of the gentleman can be fully realized. "Announcing from the city, not favorable for military action" means that if one relies on force, the path will come to an end. "Beneficial to go somewhere" means that when yang reaches its peak, things can be completed successfully.

義曰：剛決柔者，言以五陽而決一柔，猶眾君子去一小人也。健而說，決而和者，此以二體言之，下乾為健，上兊為說，以健而決，以說而和。蓋君子所行必得其中，剛不至暴，柔不至懦，故雖夬決之時，用剛以決小人，則亦必以和而濟之。

Hu Yuan explained: "Yang overcoming Yin" refers to using five yang lines to remove one yin line, just as many gentlemen remove a petty person. "Strong and joyful, decisive and harmonious" refers to the nature of the upper and lower trigrams: the lower trigram is Qian, whose trigram virtue is strong and vigorous; the upper trigram is Dui, whose trigram virtue is harmonious and joyful. Using strength and decisiveness to judge, and harmony and joy to adjust. Since a gentleman's actions must conform to the middle way, the qualities of yang and yin each find their proper place - yang does not become harsh, and yin does not become weak. Therefore, even when removing petty persons with strength, one must also use harmony to temper it.

揚于王庭，柔乘五剛也者，言君子之命令所以顯然不憚宣揚于王庭者，蓋以一柔而乘陵五剛，一小人而乘陵五君子，是以公行決去而無有畏懼也。孚號有厲，其危乃光也者，言君子當此得時得位、號令必行之際，更能兢兢危厲，審克而舉，則其道益光也。

"Yang Yu Wang Ting, Rou Chen Wu Gang," means that a gentleman's command can be openly issued and boldly proclaimed in the court because the sixth line at the top, which is a yin line, "chens" over five yang lines. A yin line above a yang line is called "chen," while a yin line below a yang line is called "cheng," together referred to as "cheng chen." This is like a petty person riding on top of five gentlemen, so he can be openly removed without fear. "Fu Hao You Lei, Qi Wei Na Guang," means that when a gentleman is in the right time and position, and his command is certain to be implemented, he still remains cautious and mindful of danger, carefully examining before taking action. In this way, his path becomes even more illustrious.

告自邑，不利即戎，所尚乃窮也者，言發號施令，先告自已之一邑，使一邑之人信服之，然後告及天下，則天下無不信服也。苟若恃其剛壯，玩兵黷武，侵伐不戢，則自取窮凶之道也。利有攸往，剛長乃終也者，言君子之道所以坦然得行者，蓋由五剛盛長、一陰消剝之故也，是君子之道大成，終美於此也。

"Advise the people of your territory first, and it will be disadvantageous to engage in warfare; what you value and rely upon will eventually lead to a dead end." This means that when issuing commands, one should first announce it to one's own territory so that the people there will be pleased and convinced, and then extend it to the whole world, so that the world will have no one who does not believe. "What you value" refers to the means you hold dear and rely upon: if you rely on strength and power, playing with warfare and being overly militaristic, constantly waging wars without end, then you are heading toward a dangerous and desperate situation. "It is advantageous to go forward, and when strength is at its height, it will end." This means that the reason the way of the gentleman can be carried out smoothly is because the five yang lines are strong and growing, while the one yin line is gradually retreating. When yang reaches its peak and yin is completely eliminated, this is precisely when the way of the gentleman achieves great success and concludes beautifully.

象曰：澤上於天，夬。君子以施祿及下，居徳則忌。

The Image Commentary says: The Lake (兑) rising above the Heaven (乾) is the image of the卦夬. The gentleman takes this as a model, bestowing his salary and favors upon the people below; by maintaining himself in virtue, he can clearly enforce prohibitions.

義曰：夫至髙者天也，潤物者澤也。今澤升於天，是必決然流霈於下也，故君子觀此之象，則施其祿惠以及於下。居徳則忌者，此則字當作明字，輔嗣之說亦曰居徳以明禁，蓋傳寫之誤耳。忌，則禁忌之義也。

Hu Yuan explained that the highest is heaven, and the marsh nourishes all things. Now, when the marsh vapor rises to heaven, it must surely pour down and become rain that is universally bestowed upon the earth. Therefore, the gentleman observes this hexagram and extends hisofficial stipend and grace to those below. As for the phrase "residing in virtue is to be cautious," the character "则" should actually be "明." Wang Bi (styled Fusi) also explained it as "residing in virtue to clearly prohibit," indicating that the current text's "则" is merely a copying error. "忌" means prohibition or taboo.

夫已正則可以責人之邪，已是則可以責人之非。今夬決之世，君必先以仁義之徳自居於身，而後可以明其禁忌以示天下，使天下皆知其禁，有不服從者，然後決然可以刑加之也。不然，不先示以禁忌，則孔子所謂不教而誅也。

If one wishes to correct others, he must first correct himself. If one wishes to rectify others' mistakes, he must first ensure his own correctness. When eliminating villains, the ruler must first establish himself with the virtue of benevolence and righteousness, then he can clearly announce the laws to the world, making everyone aware of the regulations. Those who refuse to comply can then be punished decisively. Otherwise, if the laws are not first made public and then punishment is applied, it is what Confucius criticized in the "Analects · Yao's Sayings" as punishing without first giving instruction.

初九：壯于前趾，往不勝為咎。象曰：不勝而往，咎也。

The Line Statement of Chou Ji says: The big toe acts rashly and forcefully, advancing hastily without success, which leads to a mistake. The Image Commentary says: Knowing that success is impossible yet still advancing, this is the mistake.

義曰：初九當一卦之下，故有足趾之象。夫夬之時，小人乘陵於上，而初九以剛明之才欲往決去上六之小人，故曰壯于前趾。往不勝為咎者，夫夬之時雖君子之道長，然而欲往決勝其小人，必須量敵而後進，慮勝而後會，可進則進，決然而發，萬舉萬全矣。若夫不度己力，不察彼勢，躁急而往，則反受其害，故曰往不勝為咎。象曰不勝而往咎也者，伕力既不勝於小人，乃決然不顧而往，則必為小人之所害而有咎也。

Hu Yuan explained that the initial line, "Chu Ji," is located at the very bottom of a hexagram, so it is symbolized by the toe. When eliminating small people, the small people are above, and "Chu Ji" with its strong and discerning ability wishes to go forward to remove "Shang Liu," the small person above. Therefore, it is said, "Zhuang Yu Qian Zhi," meaning "strong at the front toe." The phrase "Wang Bu Sheng Wei Jiu" means that when eliminating small people, although the way of the gentleman is growing, if one wishes to defeat the small person, one must first assess the opponent and then proceed, plan the way to win before engaging in battle, advance only when the time is right, and once action is taken, be decisive and resolute. In this way, there will be no mistakes. If one does not measure one's own strength, does not examine the opponent's situation, and rushes forward hastily, one will be harmed by the small person, hence "Wang Bu Sheng Wei Jiu." The "Image Commentary" says, "Bu Sheng Er Wang, Jiu Ye," meaning that if one's strength is not sufficient to overcome the small person yet still proceeds without hesitation, one will certainly be harmed by the small person and incur a fault.

九二：惕號，莫夜有戎，勿恤。象曰：有戎勿恤，得中道也。

The Line Statement of the Second Line says: Be vigilant and call out in alarm, even if military conflict occurs at dusk or night, there is no need for worry. The Image Commentary says: Although there is military conflict, there is no need for worry, because the Nine Two is in the central position of the Lower Trigram, and its actions are in accordance with the middle path.

義曰：九二以剛健居一卦之中，則能決然而往，排去小人，不為慉縮而不進也。故雖有驚惕號呼，莫夜之間而有兵戎之事，然亦不煩憂恤之也。象曰有戎勿恤得中道也者，言九二以剛健之徳決去柔邪之小人，而又所行所為之道無過無不及，皆得大中之道，又何所恤也。

Hu Yuan explains that Nine in the Second, with its strong and vigorous nature, is located in the central position of the lower trigram, thus being able to act decisively, remove minor villains, and not retreat. Therefore, even if there is alarm and shouting, even if military disturbances occur in the evening or at night, there is no need to worry about them. The Image Commentary says, "There is military strife, but there is no cause for worry," meaning that Nine in the Second, with its strong and vigorous virtue, decisively removes the soft and wicked, and its actions are neither excessive nor deficient, conforming to the great central way. The so-called "central and correct" refers to the爻 being in the second or fifth position as "central," and a yang line in a yang position, a yin line in a yin position as "correct." If this is the case, then what is there to worry about?

九三：壯于頄，有凶。君子夬夬，獨行遇雨，若濡有慍，無咎。象曰：君子夬夬，終無咎也。

The third line statement says: Strength is shown on the cheekbones, there is danger. If a gentleman is resolute and resolute again, even if he walks alone and meets rain, his clothes get wet and he incurs resentment, there is no fault. The Image Commentary says: If a gentleman is resolute and resolute again, he will ultimately have no fault.

義曰：此一爻有錯倒之文，當曰壯于頄有凶，獨行遇雨若濡有慍，君子夬夬無咎。何則？三應於上，上為陰柔被決之小人，夫既應於小人，為小人之所汙辱，則何得無咎哉。又象曰君子夬夬終無咎也，以此固知夬夬而後無咎也。

Hu Yuan explained that the text of this line is reversed in order and should be read as "Zhuang Yu Qiu, you xiong; du xing yu yu, ru ru you yun; junzi gua gua, wu jiu." Why is this so? The third line (Nine in the Third) corresponds with the sixth line (Six at the Top) — the initial line corresponds with the fourth, the second with the fifth, and the third with the top — yin and yang are opposite and mutually responsive, which is called "response." The sixth line is precisely that yin and flexible person, the small man who needs to be removed. Since the third line corresponds with the small man, being disgraced by the small man, how could there be no fault? Moreover, the "Image Commentary" says, "The gentleman is resolute and resolute, ultimately without blame." From this we can certainly conclude that one must be resolute again and again before one can be without fault.

頄者，面之骨，謂上六也。上六處一卦之上，故有面頄之象。夫剝之卦五陰長而一陽在上，猶五小人而剝一君子，六三於小人之中獨能上應君子而不為剝削之道，故曰剝之無咎。此卦五陽進而決一陰，是五君子而決一小人也，獨九三不與眾君子同心決去小人而反私應之，是壯于頄凶之道也。

"The '頄' refers to the cheekbone, and here it symbolizes the Upper Six. The Upper Six is at the top of a hexagram, so it is represented by the cheekbone. The 'Bao' hexagram has five yin lines growing and one yang line at the top, like five small people eroding a gentleman. Within the hexagram, the Six in the Third is among the small people but can still connect upward with the gentleman and does not participate in the erosion, hence the line statement says 'eroding without blame.' In the primary hexagram, five yang lines advance to remove one yin line, equivalent to five gentlemen removing a small person. However, the Nine in the Third does not align with the other gentlemen to remove the small person, but instead connects privately with the small person, which is exactly the dangerous path of 'strength in the cheekbone.'"

獨行遇雨若濡有慍君子夬夬無咎者，夫雨者，陰陽和合之所致也。眾賢方共決上六之一小人，而三獨應之，而其志和合，故曰獨行遇雨。夫小人之性，近之則不孫，逺之則怨。今夬決之時，君子得志，而反為小人之所汙辱，是獨遇雨而濡潤其身，且有慍怒也。夬夬者，敢決之辭也。惟君子之人，性明而志果，居九三之位，不為應之所撓，奮然決之，乃得無咎也。象曰君子夬夬終無咎也者，言九三終能抱公卻私，與君子之眾同徳合義以決去小人，則無過咎之累也。

The phrase "Alone he meets the rain, if drenched, he feels resentment; the gentleman decisively acts, without blame" means that rain comes only when yin and yang energies meet. The virtuous ones are now united in removing the small person at the top, but only the nine three corresponds with it, sharing the same aspirations, hence "Alone he meets the rain." The nature of the small person is such that when close, they become disrespectful; when distant, they harbor resentment, as stated in the "Analects of Confucius, Yanghuo." Now, at the time of decisively removing the small person, the gentleman has already gained the upper hand, yet is insulted by the small person, like being drenched in rain alone and accumulating resentment. "Decisively" refers to bold decision-making. Only a gentleman with clear insight and resolute will, positioned at nine three, not disturbed by the corresponding small person, can courageously remove it without fault. The "Image Commentary" says "The gentleman decisively acts, ultimately without blame," meaning that nine three can finally uphold impartiality, discard personal feelings, and together with other gentlemen, remove the small person in accordance with shared virtue and righteousness, thus avoiding blame.

九四：臀無膚，其行次且，牽羊悔亡，聞言不信。象曰：其行次且，位不當也。聞言不信，聰不明也。

The statement of the fourth line says: The buttocks are injured with no intact skin, and movement is hesitant and slow; if one can lead a flock of sheep along, regret will vanish; but if one does not believe this, then regret remains. The image commentary says: Movement is hesitant and slow because the position of nine in the fourth is inappropriate; not believing what is said is because his hearing is not clear.

義曰：次且者，其行不安之貌也。眾君子皆欲上進以決去小人，九四以不正之質獨當其路，為眾賢之所傷，而不得安行也。牽羊悔亡也者，羊者剛性之物，謂九三也，言九四若能牽連九三之剛，與眾賢協心盡力上決於小人，則其悔可亡也。聞言不信者，九四雖牽連於九三而其悔得亡，然九四之性本以剛強而自任，故雖聞其言亦不信之也。象曰聞言不信聰不明也者，言九四所以聞言不信者，以視聽之間有所不明也。

Hu Yuan explained that "ci qu" refers to an unstable and hesitant manner of walking. All the virtuous men wish to advance upward to remove the petty men, but nine four, with an inappropriate position, blocks their way alone, thus being harmed by the virtuous ones and unable to proceed steadily. The phrase "qian yang hui wang" means that sheep are animals with strong and stubborn natures, here referring to nine three. It means that if nine four can lead the strong and stubborn nature of nine three, and unite with the virtuous ones to strive upward to remove the petty men, his regret will vanish. The phrase "wen yan bu xin" means that although nine four is connected with nine three and thus his regret vanishes, his nature has always been strong and self-confident, so even though he hears this advice, he does not believe it. The Image Commentary says "wen yan bu xin, cong bu ming ye," meaning that nine four does not believe the words because there is a lack of clarity in his perception and understanding.

九五：莧陸夬夬，中行無咎。象曰：中行無咎，中未光也。

The Line Statement of the Fifth Line says: Just as one decisively removes the tender and brittle plant called Xian Lu, so should one act decisively and resolutely, following the middle path, without error. The Image Commentary says: Following the middle path without error, but the middle path of the Nine in the Fifth has not yet been fully manifested.

義曰：莧陸，草之柔脆者也。九五居至尊之位，以天下之威而躬親決上六之一小人，則決之甚易，若去莧陸之草也。中行無咎者，九五既能決去小人而以中行得無咎者何也？夫為君之道，必得天下之賢而任使之，賢人眾多，則自能決去小人，故不勞已力，可以安而無為。今九五以萬乘之威而躬決小人，是由不能任天下之賢而用之也，若能以大中之道而行，則方得無咎也。象曰中行無咎中未光也者，言居至尊而親決小人，雖得中正，未足謂之光大也。

Hu Yuan explained that Xian Lu is a tender and fragile plant. Nine in the Fifth occupies the most exalted position of the ruler, using the power of the entire realm to personally remove Six at the Top, a minor person. Removing such a small person is extremely easy, just like uprooting Xian Lu grass. The phrase "zhong xing wu jiu" means that since Nine in the Fifth is able to remove the petty person, why does it still need to rely on following the middle path to avoid blame? The way of a ruler lies in gathering the virtuous talents of the realm and employing them. When virtuous people are numerous, they naturally remove petty persons, and the ruler does not need to personally exert effort, thus being able to act in a state of non-action. Now, Nine in the Fifth, using the power of a ruler with a million chariots, personally removes petty persons, which shows that he is unable to employ the talents of the realm. Only when following the great middle path can there be no blame. The "Image Commentary" says "zhong xing wu jiu, zhong wei guang ye," meaning that although occupying the highest position and personally removing a petty person, although still maintaining the middle and upright, it is insufficient to be called illumination.

上六：無號，終有凶。象曰：無號之凶，終不可長也。

The line statement of the sixth line at the top says: There is no need to cry out any longer, for misfortune is inevitable. The image commentary says: Misfortune that cannot be remedied by crying out indicates that such a situation cannot last forever.

義曰：上六以陰柔小人之質，當夬決之時，居眾賢之上，而貪其榮寵，戀其祿位，不能退避君子，而又乘陵於上，卒為君子之所誅。故雖號呼於天，亦終不免其凶咎，故先聖戒之，言無用號呼，亦不能逃其誅而免凶也。象曰無號之凶終不可長也者，上六當夬決之世，而居眾賢之上，是其勢微力弱，必為眾賢之所誅，是不可以長久也。

Hu Yuan explains that the Sixth at the Top, possessing the nature of a weak and petty person, is at a time when small people should be removed, yet occupies a position above the virtuous, seeking honor and clinging to official position, refusing to make way for the virtuous, and even dominating over the many yang forces. In the end, he will certainly be eliminated by the virtuous. Therefore, even if he cries out to heaven, he will ultimately not escape misfortune and calamity. Hence, the ancient sages warn here that crying out is of no use and he cannot avoid being eliminated and suffering misfortune. The Image Commentary says, "The凶 of no crying out, is that it cannot last long," meaning that the Sixth at the Top, in an era of eliminating petty people, occupies a position above the virtuous, with weak power and limited strength, and will certainly be eliminated by the virtuous. Such a situation cannot last long.

姤：女壯，勿用取女。

The Hexagram Statement of 《Gou》 says: A yin line arises from below, resembling a woman who is overly strong and robust, which is not suitable for marriage.

義曰：按《序卦》云：夬者決也，決必有所遇，故受之以姤。姤者，遇也。夫群陽並進以決小人，小人既去，則聖賢之人得其相遇也。然謂之姤者，蓋以陰而遇於陽，以柔而遇於剛也。以人事言之，則是臣遇於君，君遇於臣也，以至貴賤尊卑、少長師友之間，皆得其遇也。

Hu Yuan explained that according to the "Xu Gua Zhuan," "Gua" means to make a decision and eliminate something. When there is a decision made, there must be some encounter, hence the "Gua" hexagram is followed by the "Gou" hexagram. "Gou" means meeting. When many yang lines ascend to eliminate the small person, once the small person is removed, the sages and virtuous people can meet each other. However, the reason it is called "Gou" is because it represents the image of yin meeting yang and softness meeting strength. In terms of human affairs, this refers to ministers meeting wise kings and kings meeting virtuous ministers; extending this idea, people of different statuses such as the noble and the humble, the superior and the inferior, the elderly and the young, teachers and friends, all have their own ways of meeting.

女壯者，此指初六而言也，以其以一陰而遇五剛，是女之壯者也。勿用取女者，女之為道，固當婉娩柔順，從一而終；臣之為道，必盡心竭力以事其上。今初六乃以一陰而遇五陽，是剛壯不正不順之女，故聖人於此戒之，言不可取，猶不忠不一之臣不可用也。

The term "female strength" refers to the first line, which is a yin line encountering five yang lines above it, symbolizing a woman who is overly strong. The phrase "do not take such a woman" means that a woman's proper way is to be gentle and obedient, remaining faithful to one man. Similarly, a minister's proper way is to serve his sovereign wholeheartedly. Now, the first line is a single yin line encountering five yang lines, representing a woman who is strong and unwilling to be gentle. Therefore, the sage warns against taking such a woman, just as one would not appoint a minister who is unfaithful and untrustworthy.

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。

The Commentary on the Judgment says: "Gou" means meeting, referring to the meeting of Yin and Yang. "Do not take a wife" is because such a woman cannot be kept for a long time. The vital energies of Heaven and Earth meet, and thus all things become evident and clear. When Yang meets the central and upright position, teaching can spread throughout the world. The timing and principles discussed in the Gou hexagram are indeed profound.

義曰：柔遇剛也者，言初六以一陰而遇五剛也。以人事言之，則是以卑而遇於尊，以賤而遇於貴，君臣上下、朋友夫婦之間皆得其姤遇者也。勿用取女不可與長也者，夫以不正不順之女用於閨門，則不能成其室；不正不順之臣用於朝廷，則不能盡忠而害天下。今初六之陰不能專一其行，以剛壯而遇於眾陽，是不可與之永長以相處、終始以相保也，故曰不可與長也。

Hu Yuan explained: "A soft element meets a strong one," meaning that the initial line, being a yao of yin, meets five yang yao. In terms of human affairs, this refers to a person of low status encountering someone of higher status, or a person of low rank encountering someone of high rank; between ruler and subject, superior and inferior, friends and husband and wife, there are respective ways of meeting. The phrase "do not take a woman, she is not suitable for a long relationship" means that if an improper and unyielding woman is brought into the family, the family cannot be established; if an improper and unyielding minister is placed in the court, he will not be loyal and will instead bring harm to the world. Now, this yin yao is not steadfast and self-restrained, relying on its own strength to meet many yang yao. Such a person cannot be in a long-term relationship and cannot ensure mutual preservation from beginning to end, hence it is said "she is not suitable for a long relationship."

天地相遇品物咸章也者，此以下廣明姤之義也。天以一陽之氣降於地，地以一陰之氣承於天，天地之氣相遇，故萬物發生而章明也。故君臣相遇則能成天下之治，夫婦相遇則能成閨門之事，師友相遇則能成其道業也。

"Heaven and Earth meet, and all things become clearly evident." This is a further explanation of the meaning of the meeting in the Hexagram 50, "Gou." Heaven sends down a portion of its yang energy to the earth, and the earth sends up a portion of its yin energy to Heaven. The energies of Heaven and Earth meet and combine, so all things sprout and grow, becoming clearly visible. Therefore, when a ruler meets a minister, the governance of the state can be accomplished; when a husband meets his wife, the affairs within the family can be managed; when a teacher meets a friend, their studies and careers can be advanced.

剛遇中正天下大行也者，凡人有剛明之徳而不遇中正之位，則不能行其道；有中正之位而無剛明之徳，則不能稱其任。今九五既有剛明之徳，又居中正之位，故能大行教化於天下而盡姤遇之道者也。

"Hard strength meets the central and upright, and great governance is carried out," means that a person may possess strong and discerning virtue but fail to encounter a central and upright position, thus being unable to promote his ideas. Conversely, if one occupies the central and upright position but lacks strong and discerning virtue, he would be incapable of shouldering that responsibility. Now, the Nine in the Fifth possesses both strong and discerning virtue and is located in the central position of the upper trigram, with a yang line in a yang position. Therefore, virtue and position are in harmony, enabling him to widely implement moral education throughout the world and fully realize the principle of meeting each other.

姤之時義大矣哉者，夫姤遇之道，患不得其時，得其時患不得其義，既得其時又得其義，然又患不能久之也。故君臣相遇不久則不能治天下，夫婦相遇不久則不能治閨門，朋友相遇不久則不能成道業。是姤之時與義至大至難，故先聖於此重嘆美之也。

"The significance of the timing in the Hexagram Gou is profound indeed," means that the way of meeting is most feared when the right opportunity is not met; once the opportunity is met, there is still fear of not conforming to righteousness; even when both timing and righteousness are obtained, there is still fear of not being able to maintain it long. Therefore, if a ruler and minister meet but cannot maintain it, they cannot govern the world well; if a husband and wife meet but cannot maintain it, they cannot manage their family well; if friends meet but cannot maintain it, they cannot achieve shared endeavors. Thus, the Hexagram Gou's discussion on timing and righteousness is both extremely significant and extremely rare, so the ancient sages repeatedly praise it here.

象曰：天下有風，姤。后以施命誥四方。

The Image Commentary says: Under the Heaven, the Wind of Xun blows, which is the image of the Hexagram Guo. The sovereign takes it as a model, issuing decrees to inform all directions.

義曰：風之行於天下，以發生萬物，則物無不相遇而得其生成，此姤之象也。後者，天子諸侯之通稱。夫天子之治天下、諸侯之治一國，皆當法姤之象，發施仁義之教命以詔告於四方之民，則四方之民莫不順從而恱服也。

Hu Yuan explained that wind spreads across the world, used to promote the growth of all things, and nothing does not meet the wind and thus achieve its growth. This is the symbolic representation of the hexagram Gou. The term 'hou' in the line statement refers to the general term for the Son of Heaven and the feudal lords. The Son of Heaven governs the world, and the feudal lords govern their respective states; both should follow the symbolic meaning of the hexagram Gou, issuing political and educational orders that conform to benevolence and righteousness, and announce them to the people in all directions. Thus, the people in all directions will not fail to comply and will be pleased and convinced.

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。

The line statement of the first line says: Like a cart wheel fastened by a strong metal brake, remaining in one's proper place and holding to the correct path brings good fortune; if one goes elsewhere, one will meet danger. The weak sow is indeed restless and kicks about. The image commentary says: Being fastened by the metal brake indicates that the way of the yin and flexible must be restrained.

義曰：金者，堅剛之物；柅者，車輪之下制車之行，是制動之器，謂九二也。初六居姤之始，以一陰而上承於五陽，是剛壯不正之女也。然上有九二最近於己，九二有堅剛之徳，能制物之動，今初六若能繫之而不躁求妄動，正一而不遷，則得其吉也。

Hu Yuan explained: "Metal" refers to something hard and strong; "Chi" is a device placed under the chariot wheel to stop the chariot, a braking mechanism, here referring to Nine in the Second. Six at the Beginning is at the beginning of the Gou hexagram, with a yin line above five yang lines, representing a strong but improper woman. However, the Nine in the Second is closest to it—when lines are adjacent and parallel, it is called "bi"—the Nine in the Second possesses the virtue of firm strength, capable of restraining reckless movement. If Six at the Beginning can attach itself to it without being impetuous or greedy, remaining devoted and not changing, it will gain good fortune.

然初繫於二，本非其正，然姤遇之時，人無常親，有賢者則可以附合，不顧正應而繫之也。故初六若能專一守正以繫於二，則可以獲吉矣。有攸往見凶者，初六既不能順從於九四之正應而繫於九二，則當專一守正可以獲安；若苟有所往而妄動，則是凶之道也。

However, the line "Six at the Beginning" is attached to "Nine in the Second," which originally does not conform to the proper pairing. But when people meet, there is no fixed and unchanging attachment. If one meets a virtuous person, one can attach oneself to them, without being bound by the proper pairing. Therefore, if "Six at the Beginning" can remain loyal and upright in attaching itself to "Nine in the Second," it can achieve good fortune. The phrase "there is a direction to go, and one sees misfortune" means that since "Six at the Beginning" does not follow "Nine in the Fourth," its proper pairing, but instead attaches itself to "Nine in the Second," it should remain loyal and upright to achieve peace. If it still goes elsewhere and acts recklessly, that is the way to invite misfortune.

羸豕孚蹢躅者，羸豕，牝豕也，淫壯之甚者也；蹢躅，躁動之貌。言初六既以一陰而上承於五陽，又不能專一守正，躁動而欲有所往，是若羸豕淫躁之甚者也。象曰繫于金柅柔道牽也者，夫陰柔之體不能自立，必牽繫於剛明之人乃可也。今初六以陰而繫於九二之陽，是陰道之牽也。

The phrase "lín shǐ fú zhí zhú" refers to a weak pig that is lustful and restless. A weak pig represents something that is overly lustful and strong; "zhí zhú" describes a state of restlessness and agitation. This means that the line "Six at the Beginning" is a yin line that connects upward to five yang lines, yet it cannot remain dedicated and upright, and is restless, wanting to move forward, just like that extremely lustful and strong pig. The "Image Commentary" says "xì yú jīn nì, róu dào qiān yě," meaning that something yin cannot stand on its own and must be attached to something yang and discerning. Now, the line "Six at the Beginning" is a yin line attached to the yang line "Nine in the Second," which is exactly how the way of yin is connected.

九二：包有魚，無咎，不利賓。象曰：包有魚，義不及賓也。

Nine Two Line Statement says: There is fish in the kitchen, no fault, but it is not suitable for entertaining guests. The Image Commentary says: There is fish in the kitchen, from the standpoint of propriety, it is not yet appropriate to use it to entertain guests.

義曰：魚，陰物也，謂初六也。夫姤遇之時，君臣上下、貴賤尊卑各以正道交相際接，然後事克濟矣。今初六之陰來附於己，非已所召，已得初六之陰，如庖廚之有魚然。無咎者，初之應本在四，而已擅之，是有咎也；以初之來非已所召，近而相得，可以無咎也。

Hu Yuan explained that fish belong to the yin, referring here to the line Six at the Beginning. When they meet, the ruler and subject, the noble and the humble, the superior and the inferior, each follow the proper way in their interactions, and things are thus accomplished. Now, the yin line Six at the Beginning actively comes to rely on Nine in the Second, not because Nine in the Second has attracted it; when Nine in the Second obtains Six at the Beginning, it is as if there is a fish in the kitchen. The phrase "no blame" refers to the fact that the proper corresponding line for Six at the Beginning is Nine in the Fourth, yet Nine in the Second has taken it for itself, which by principle would be a fault. However, since Six at the Beginning comes of its own accord and is not attracted by Nine in the Second, and the two are adjacent and mutually harmonious, there is no blame.

不利賓者，夫饗賓當以其正，今九二所得之魚非其正也。初本九四之民，今附於己，是擅有他人之民；擅有他人之民而與人，是義之所不可也，故象曰義不及賓也。

The phrase "unfavorable for the guest" means that entertaining guests should involve proper means. Now, the fish obtained by nine two is not obtained through proper means. Initially, six at the beginning was a subject under nine four, but now it has aligned with nine two, which is equivalent to nine two privately taking possession of others' subjects. Using such private possession to present to others is morally unacceptable, hence the Image Commentary states "the morality does not reach the guest."

九三：臀無膚，其行次且，厲，無大咎。象曰：其行次且，行未牽也。

The Line Statement of Nine in the Third says: The buttocks are injured and the skin is not intact, making it difficult to walk forward; by maintaining a state of vigilance, there will be no great mistakes. The Image Commentary says: Walking with hesitation is because Nine in the Third fails to lead the other yang lines forward.

義曰：夫姤遇之時，君臣上下、尊卑貴賤皆得其遇，然後有所濟矣。今九三上無所應，下無所繫，是不得相遇之道也。然姤之時，下之君子欲上進，而已當其路，又乘九二之剛，必見所傷而不得其安行，故曰其行次且。厲無大咎者，言九三雖為下之所傷，而以陽居陽，所履得正，處非有妄，若能常自危厲而周防警戒，則咎亦無大矣。象曰其行次且行未牽也者，言九三不能牽連眾陽而獨當上進之路，所以次且而不安也。

Hu Yuan explained that when there is a meeting, the ruler and minister, the superior and inferior, the noble and the humble all meet in their proper places, and thus things can be accomplished. Now, the Nine in the Third has no corresponding line above it and no line below it to which it can attach, so it cannot achieve the way of meeting. Moreover, at the time of meeting, the inferior君子 wishes to advance upward, but the Nine in the Third blocks their way. At the same time, it is riding upon the Yang line of the Nine in the Second, and thus it will certainly be harmed and unable to proceed steadily, hence the saying "its movement is hesitant." The phrase "dangerous, but without great misfortune" means that although the Nine in the Third is harmed by the line below, it is a Yang line occupying a Yang position, its position is proper, and its actions are sincere. If it can constantly be self-aware and cautious, and be careful in its precautions, then its mistakes will not be great. The Image Commentary says "its movement is hesitant, because its movement is not restrained," meaning that the Nine in the Third cannot lead the other Yang lines forward, but instead blocks the path of advancement, hence its hesitation and unease.

九四：包無魚，起凶。象曰：無魚之凶，逺民也。

The Line Statement of the Fourth Line says: There is no fish in the kitchen; once something is initiated, there will be misfortune. The Image Commentary says: The misfortune of having no fish is because Nine in the Fourth has distanced itself from its own people.

義曰：魚亦謂初也。夫姤之卦，以一陰而遇五陽，則淫壯甚矣。然初六既以躁妄之情與二相得，而失四之應，是猶二庖有魚而四反無之也。起凶者，夫姤遇之時，必得天下臣民，然後有所輔助而動作不失其正也。今九四以不中不正之身居上卦之下，雖有初六之正應，而反為九二之所繫，則是君無其臣、國無其民，動而有凶也。

Hu Yuan explained that the fish here also refers to the line Initial Six. The hexagram Gou involves a single yin line meeting five yang lines, reaching the extreme of licentiousness and restlessness. However, since Initial Six, with its restless and reckless mind, connects with Nine in the Second, it loses its proper correspondence with Nine in the Fourth. This is like having fish in the kitchen of Nine in the Second, while the kitchen of Nine in the Fourth is empty. The phrase "causing misfortune" means that when encountering something, one must first gain the support of the people and the ministers of the world, then take action, thus having assistants and maintaining correctness. Now, Nine in the Fourth, being neither in the center nor in the proper position, is at the bottom of the upper trigram. Although it has Initial Six as its proper correspondence, it is instead restrained by Nine in the Second. This is like a ruler having no ministers and a country having no people; any action taken would result in misfortune.

故孟子曰：得道者多助，失道者寡助，多助之至，天下順之；寡助之至，親戚畔之。今九四居不得正，履失其中，是寡助之人也。象曰無魚之凶逺民也者，夫民惟邦本，本固邦寧。初為九四之民而繫於二，九四不得有之，是逺於民也。

Therefore, The Mencius, Gongsun Chou Lower says: Those who act in accordance with righteousness will have many helpers, while those who act against righteousness will have few. When helpers are numerous, the whole world will obey him; when helpers are few, even relatives will betray him. Now, the position of nine four is not upright, and his actions have lost the middle path, which is exactly the case of one with few helpers. The Image Commentary says, "The danger of no fish, distant people." The Book of Documents, Wu Zi Zhi Ge says, "The people are the foundation of the state; when the foundation is firm, the state will be peaceful." The initial six is originally the people of nine four, but it is attached to nine two, so nine four cannot possess it. This is the reason why the people are distant from him.

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。

The Line Statement of the Fifth Line says: Using a tall杞 tree to cover the gourd vines, containing virtue without revealing it, eventually there will be a fall from heaven. The Image Commentary says: The Nine in the Fifth line contains virtue because it is in the center and upholds correctness; the fall from heaven is to indicate that its aspirations never abandon the mission bestowed by heaven.

義曰：杞者，杞梓之材，木之秀者也。言此一爻有剛明之才、中正之徳，居至尊之位，為姤之主，而不遇其應。雖有眾陽在下來助於己，然在下者各固其位，但如延蔓相纒，終無所益，是猶杞秀之材雖甚盛茂，而為瓜之延蔓纒繞之，適足為美材之累。

Hu Yuan explained that qi is a kind of fine timber, such as gui and zi, and is the most upright among trees. This refers to the fifth line of the hexagram having the ability of strength and clarity, and the virtue of uprightness and adherence to the center, occupying the most exalted position of the ruler. It is the main line of the hexagram Guo, yet it does not meet with a corresponding line. Although there are many yang lines below that come to assist it, these lines below remain in their own positions, merely like vines climbing up, ultimately offering no real benefit. This is like the fine timber of gui tree, although its branches and leaves are extremely flourishing, being entangled by the vines of the gua plant, which instead becomes a burden to the fine material.

含章有隕自天者，以已有剛明之才，居至尊之位，而下無賢明之輔，是以終日之間焦心勞思以求天下之賢。蓋自念有倡而無和，有令而無從，有仁義不能施於天下，有禮樂不能宣佈於四方，於是但含蓄章美之徳以待天下之賢，是以盡其至誠，不舍其命以求天下之賢。言天若隕墜我之命則已，若天未隕墜其命，則我求之不已，天必生賢明之臣以為己之輔佐、為己之應援，故曰有隕自天，明九五求臣之切也。

The phrase "containing virtue, a star falls from heaven" means that the Nine in the Fifth, who possesses a strong and bright ability, holds the supreme position of a ruler, yet lacks virtuous ministers below. Therefore, he is constantly anxious and diligently seeks out talented people throughout the land. In his heart, he feels that although he initiates things, there is no one to respond; although he issues commands, there is no one to follow; although he holds benevolence and righteousness, he cannot implement them throughout the world; although he prepares rites and music, he cannot spread them to all directions. Thus, he can only keep his excellent virtue hidden within, waiting for the appearance of virtuous talents. Therefore, he exhausts his utmost sincerity, never abandoning the mission bestowed by heaven in seeking virtuous people. This means that if heaven wishes to take back my mandate, then it is all right; but if heaven has not yet taken back the mandate, then I will not stop seeking virtuous talents, and heaven will surely send a virtuous minister to assist me and support me. Therefore, it is said "a star falls from heaven," which clearly shows the urgent desire of the Nine in the Fifth to seek virtuous talents.

象曰九五含章中正也者，按坤之六三曰含章可貞，或從王事，彼以其為臣之道，言其在下而含蓄章美之徳，待其君而後發；此云含章，君之道也。九五居中正之位，亦含蓄章美之徳，而無中正之臣以輔己而宣發之，故守其中正之位，待其得賢而後已。

The Image Commentary says, "Nine in the Fifth contains virtue, being in the center and upright." The Line Statement of Six in the Third of the Qian hexagram says, "Contain virtue and be constant, perhaps following the king's affairs," which refers to the way of a minister, meaning that a minister in a lower position should keep virtue hidden and only display it when summoned by the sovereign. Here, "contain virtue" refers to the way of a sovereign. Nine in the Fifth occupies the central and upright position, also containing excellent virtue, but without the assistance of a central and upright minister to promote and display this virtue, it can only maintain the central and upright position, waiting until it finds a virtuous person before it stops.

有隕自天志不舍命也者，言此九五之君求賢之切，若天不隕墜我之命，則我之志不舍其求賢之命矣。故古之髙宗諒闇三年，其惟不言，恭黙思道，至於夢寐之間，孜孜求賢以得傅說，置之為相。又周之世宗，以朝廷左右雖有百官而無中正之臣，故孜孜求賢以得王樸，任之為臣，以建太平之策。以此見自古聖人治天下求賢之心乾乾不已也。

The saying "There is a falling star from heaven, but the mind does not abandon destiny" means that the ruler of the Nine in the Fifth position has an extremely urgent desire to seek talented people: as long as heaven does not revoke my mandate, my determination to seek virtuous ministers will never cease. Therefore, in ancient times, King Wu Ding of the Shang dynasty observed a period of three years of mourning without issuing orders, quietly and respectfully contemplating the ways of governance. He even saw the image of a virtuous man in his dreams, diligently searching for him, and eventually found Fu Yue, appointing him as prime minister. Another example is Emperor Zhou Shizong of the Later Zhou dynasty, who noticed that although the court had many officials, there were no upright and reliable ministers. He therefore diligently sought out virtuous talents, and found Wang Pu, appointing him as a minister to help him formulate a strategy to pacify the country. From this, we can see that since ancient times, wise and virtuous kings who governed the world have always maintained an unceasing diligence in seeking talented people.

上九：姤其角，吝，無咎。象曰：姤其角，上窮吝也。

The line statement of Upper Nine says: meeting someone at the horn, there is some embarrassment, but no fault. The image commentary says: meeting someone at the horn is because Upper Nine is at the top of a hexagram, having reached the extreme, hence the embarrassment.

義曰：角者，物之最上窮極之處也。按此上九居一卦之極，在無位之地，當姤之時，上無所遇，下無所應，如至於角，窮盡而無所容也。吝無咎者，以其居窮極無位之地，上無所容，是自取鄙吝，又何咎於人哉，故曰無咎。象曰姤其角上窮吝也者，言上九不能自量其時而進至於角，是窮吝之道也。

Hu Yuan explained that "jiao" refers to the topmost and most extreme part of something. The line "Shang Jiú" is at the top of a hexagram, occupying a position without an official post; at the moment of meeting, it has no one above it to meet, and no corresponding line below, just like standing on the tip of a horn, reaching the extreme with nowhere to turn. The phrase "lin, wu jiu" means: because it is in a situation of extreme limitation and lack of position, having nowhere to go above, this hardship is self-inflicted, so who can be blamed? Therefore, there is no fault. The "Image Commentary" says "Gou qi jiao, shang qiong lin ye," meaning that "Shang Jiú" fails to assess the situation properly and pushes forward recklessly until reaching the extreme, which is precisely the way of self-imposed hardship.

萃：亨，王假有廟，利見大人，亨，利貞。用大牲吉，利有攸往。

The Hexagram Statement of 《Cui》 says: At the time of gathering, the path is open; the king comes to the ancestral temple for sacrifice; it is appropriate to meet great virtue and talent, thus achieving success; but one must hold to the correct path to gain benefit. Using large sacrificial animals such as cattle and sheep is auspicious; it is appropriate to go somewhere. Here, "li zhen" refers to the last two of the four virtues "yuan, heng, li, zhen" — "yuan" is the great virtue of creation of all things, "heng" is unimpeded passage, "li" is making all things appropriate, and "zhen" is holding firm to the correct path.

義曰：按《序卦》云：物相遇而後聚，故受之以萃。萃者，聚也。蓋言聖賢既相姤遇，則天下之人得以會聚，故以萃次於姤也。然萃所以得亨者，蓋君臣相遇，民物和會，當此之時，其道得以大通，其志得以上行，故萃亨者此也。

Hu Yuan explained that according to the "Xu Gua Zhuan," after things meet with each other, they will gather together, so the "Gou" hexagram is followed by the "Cui" hexagram. "Cui" means gathering. This refers to the fact that after the sages and virtuous persons have met and harmonized with each other, the people under heaven can gather together, hence the "Cui" hexagram comes after the "Gou" hexagram. As for why the "Cui" hexagram is considered to be smooth and successful, it is because the ruler and ministers meet, and the people and all things harmonize and gather; at such a time, the way of the ruler can be widely practiced, and the aspirations of the subjects can be expressed upwardly. The hexagram statement "Cui, Xing" expresses precisely this meaning.

王假有廟者，廟貌也，言聚先祖之神，故謂之廟。何則？夫人之生，則精神萃之於身；及其死也，魂氣歸於天，形魄歸於地。於此時也，孝子慈孫雖有求見之志而不能見其容貌，雖有虔奉之心而不得為之奉養。

The phrase "Wang jia you miao" means that the temple is the "貌" (appearance) of the ancestor. This is because the temple gathers the spirits of the ancestors, hence it is called a temple. Why is it said this way? When a person is alive, their spirit gathers in their body. When they die, their soul ascends to heaven and their form and spirit descend to the earth. At that time, even if descendants wish to see their ancestors' appearance, they cannot; even if they wish to offer sincere care, they cannot perform the rites of filial piety for them.

是故聖人觀萃之卦，假其萃聚之道，設為廟祧，以萃祖宗之精神於其間，以奉四時之祭，以盡孝子之心，而施教於天下，使天下之人當此萃聚之時皆知尊事其祖先也，故萃聚之道莫大於此。

Therefore, the sage observed the hexagram "Cui" (Gathering), using its principle of gathering to establish ancestral temples and remote ancestral temples, gathering the spirits of ancestors within them, and conducting sacrifices according to the four seasons, spring, summer, autumn, and winter, thus fulfilling the wishes of filial sons and at the same time applying moral education throughout the world, so that all people in this era of gathering understand to revere their own ancestors. Therefore, the way of gathering has nothing more important than this.

利見大人亨者，夫小民蚩蚩，不能自立，是必得大有才徳之人，以仁義之道生成之，然後得其所亨。今萃聚之世，民物和會，故當利見大有才徳之人，然後民得以亨通矣。利貞者，君之所以得民、民之所以從君，必須利在於正道。苟居上者不以正道而治之，則民始雖眾多而聚，終亦離叛矣，是萃之道所利者惟在於正。

The phrase "It is advantageous to see a great and virtuous person, and it is smooth" means that ordinary people are confused and unable to stand on their own, so they must rely on a great and virtuous person who nurtures and completes them through benevolence and righteousness, only then can they achieve smoothness and success. Now, in the era of gathering, people and all things are harmonious and united, so it is necessary to see a great and virtuous person, only then can the people achieve success. The phrase "It is advantageous to maintain firmness" means that what a ruler uses to gain the people's hearts and what the people use to follow the ruler must have righteousness as the foundation of advantage. If those in authority do not govern with righteousness, even though the people are numerous and gathered together at first, they will eventually scatter and betray. Therefore, the "advantage" mentioned in the "Cui" hexagram lies solely in the character "righteousness."

用大牲吉者，夫君之所有天下者，蓋由功業被於民而為天之所眷佑者也。故孟子曰：天與賢則與賢，天與子則與子。是則為人上者撫有萃聚之世，皆由天所付與之也。故王者當此萬物萃聚之世，必用其碩大之牲為之享祀，以答天所貺之命，故得其吉也。利有攸往者，萃聚之世，君臣會聚，天下和同，故聖賢君子必當往而康濟之，使天下大得其亨通矣。

The phrase "using large sacrificial animals brings good fortune" means that a ruler possesses the world because his achievements benefit the people, thus earning the favor and protection of Heaven. Therefore, The Mencius, Part Upper Wan Zhang says: When Heaven entrusts the world to a virtuous person, it passes it on to the virtuous person; when Heaven entrusts the world to a son, it passes it on to the son. This shows that a ruler can govern an era of convergence because it is bestowed upon him by Heaven. Therefore, when a king is in an era of convergence, he must use fat cattle and sheep for sacrifices to express gratitude to Heaven for the mandate of Heaven, thus achieving good fortune. The phrase "favorable for going forward" means that in an era of convergence, ministers and the ruler gather together, and the world is harmonious and united. Therefore, sages and virtuous men should go forth to realize their aspirations and stabilize and assist the world, enabling the world to flourish greatly.

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 Commentary on the Judgment says: "Cui" means gathering. The lower trigram is gentle and the upper trigram is harmonious, with nine five yang in the center corresponding to six two, thus enabling gathering. "The king goes to the temple to offer sacrifices" expresses filial piety and worship of ancestors. "It is advantageous to see a great person and to have success" means that gathering should follow the right path. "Using great sacrifices is auspicious, and it is advantageous to go somewhere" follows the will of heaven. Observing the circumstances of gathering, the true nature of all things in heaven and earth can be clearly understood.

義曰：萃訓即聚也，言天下君臣民物會聚之時也。順以說者，此就二體以言之，下坤為順，上兊為說，是聖人在上能以仁義之道順民之慾、說民之心，使群民亦以順說而相合也。

Hu Yuan explained that the meaning of the character "Cui" is gathering, referring to the situation where the king, ministers, common people, and all things in the world come together in one place. The phrase "shun yi yue" refers to the nature of the upper and lower trigrams: the lower trigram is坤 (Kun), whose virtue is flexibility and obedience; the upper trigram is兑 (Dui), whose virtue is harmony and joy. This means that a sage in a position of authority can use the way of benevolence and righteousness to conform to the wishes of the people and please their hearts, thus making the people also respond with obedience and joy towards him.

剛中而應故聚也者，此指九五六二而言。蓋五以剛徳居中，為萃之主，下應六二柔正之臣，是君臣之間倡而和、令而行、同徳而治者也。夫既順而說，又剛而中，有此四徳之備，然後天下之民因得而聚矣。

"Hard and central yet responsive, hence gathering," refers to the two lines, nine in the fifth and six in the second. Nine in the fifth, possessing the virtue of yang strength, occupies the central position of the upper trigram, being the main line of the "Cup" hexagram. It looks downward to six in the second, a gentle and upright minister, with whom it corresponds. This is the situation of the ruler initiating and the minister following, the ruler giving orders and the minister executing them, with the ruler and minister sharing the same virtue and governing the country together. Being both gentle and harmonious, and both strong and central, it possesses the four virtues of gentleness, harmony, strength, and centrality. Only then do the people of the world gather together.

王假有廟致孝享也者，言王者假立廟貌，以聚先祖之精神，以修四時之祭，以盡孝子之心，而示教於天下，使皆能明享親之禮也。利見大人聚以正也者，言當此萃聚之時，必須得大有才徳之人以正道治之，則天下可得而久大矣。

"King establishes a temple, to gather the spirits of ancestors, and performs sacrifices according to the four seasons, thus fulfilling filial piety and demonstrating this teaching to the world, so that all people understand the rites of honoring one's parents." "It is advantageous to see a great person, for gathering should be guided by righteousness," meaning that when gathering occurs, it must be led by a wise and virtuous person who governs with the right way, so that the world may be both enduring and vast.

用大牲吉利有攸往順天命也者，夫君者，天之所以命也，故代天理物，以仁義之道生成天下之民，使天下之民皆受其賜而會聚於時，則王者用大牲之禮答天之意，以順承天之所命也。然利有攸往而言順天命者，夫王者既代天理物，則必往而康濟之，所以順上天付與之命也。

"The use of great sacrifices is auspicious, beneficial for proceeding on a course, because it follows the mandate of heaven": the sovereign is appointed by heaven, thus he must act on behalf of heaven to govern all things, using the way of benevolence and righteousness to nurture the people throughout the land, enabling all under heaven to benefit from his grace and gather together in this era; therefore, the king offers great sacrifices to express his gratitude to heaven, thereby following the mandate bestowed by heaven. As for "beneficial for proceeding on a course," it also relates to "following the mandate of heaven," because since the king governs all things in place of heaven, he must certainly proceed to pacify and assist the world, which is precisely following the mission entrusted by heaven.

觀其所聚而天地萬物之情可見矣者，此廣明萃聚之義也。夫天本居上，地本在下，及其陰陽相交，萬物發生而萃聚，此天地聚會之情也。至於昆蟲草木，亦各從其類，故《繫辭》曰：方以類聚，物以群分，是也。今此君臣民物各相萃聚之世，聖人觀此萃聚之道，則可以見天地萬物之情狀矣。

By observing what gathers together, one can see the true nature of heaven and earth and all things. Heaven is originally above, and earth is originally below. When the yin and yang energies interact, all things sprout and gather, which is the actual situation of heaven and earth gathering. As for insects, plants, and trees, they also gather according to their kinds. Therefore, the Great Treatise of the Zhou Changes says, "Things gather according to their categories, and objects separate according to their groups," which explains precisely this principle. Now, in an era where sovereigns, subjects, and all things gather together, the sage observes this principle of gathering and can thus see the true conditions of heaven and earth and all things.

象曰：澤上於地，萃。君子以除戎器，戒不虞。

The Image Commentary says: The Lake above the Earth signifies the hexagram of "Gathering." The gentleman takes inspiration from this, gathering and preparing weapons, being vigilant against unexpected events.

義曰：上兊為澤，下坤為地，澤者水之所聚，今澤處地之上，是萃聚之義也。除，去也。言君子之人當此萃聚之世，民既和說，海內晏然，於是之時不可復用其兵，是必韜藏其弓矢，偃息其戈矛，以示天下不復用兵也。故昔者武王翦商之後，載櫜弓矢，倒載干戈，歸馬於華山之陽，放牛於桃林之野，是所謂除去戎器者也。

Hu Yuan explained that the upper trigram is Dui representing a marsh, and the lower trigram is Kun representing earth; a marsh is where water gathers, and now the marsh is above the earth, which signifies gathering. "Chu" means to remove or put away. This refers to a gentleman in an era of gathering, where the people are harmonious and content, and the whole world is at peace. At this time, it is not appropriate to use weapons, so one must put away the bows and arrows, lay down the halberds and spears, and rest them, thereby showing the world that warfare is no longer needed. Therefore, after King Wu of Zhou destroyed the Shang, he put away the bows and arrows in their sheaths, turned the weapons upside down, and returned the horses to the south of Hua Mountain, and let the oxen graze in the wilds of Taolin. This is what the Image Commentary refers to as putting away weapons.

然天下雖安，忘戰必危，故雖萃聚之世，民已和會，然不可不有所備。蓋事久則弊，隆極必替，故聖人於是時亦常因民之隙訓習師旅，以為國備而戒不虞。至如堯舜商周之時，可謂極治矣，然猶立司馬、司徒、司空、司冦之職以訓習兵戎。以是觀之，雖在萃聚之世、至平之時，亦當戒於不虞，此乃聖人安不忘危、存不忘亡之道也。

However, although the world may be at peace, forgetting military preparedness will surely bring danger. Therefore, even in times of gathering and harmony among the people, there should still be no lack of vigilance. Over time, things will develop drawbacks, and when prosperity reaches its peak, decline is certain. Thus, sages in such times often take advantage of the intervals between farming activities to train the military, serving as a national defense and a means to guard against unexpected changes. For example, during the reigns of Yao, Shun, and the Shang and Zhou dynasties, which can be considered as the peak of governance, they still established officials such as the Minister of War, the Minister of Works, the Minister of Engineering, and the Minister of Justice to handle military affairs. From this, we can see that even in times of gathering and extreme peace, one should remain vigilant against unforeseen events. This is precisely the principle of sages who remember danger even in times of peace and avoid downfall even when they are secure.

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。

The Line Statement for the first line says: At the beginning, there is sincerity but it cannot be maintained, thus the mind becomes confused, yet ultimately it comes together. Although there is a moment of wailing and crying, it soon turns into laughter. There is no need to worry, and going forward will not result in error. The Image Commentary says: The mind becomes confused yet ultimately comes together, because the mind was once disturbed.

義曰：孚，信也。按此初六居萃聚之世，上應於九四，是以始初則以至信相待，欲相萃聚。然而六三以不正之身居其間，上無其應，又最比於四，遂招誣謗之言以間於己，是以初雖始有誠信以待於四，今既為小人之所間，則初六誠信之心不得其終也。

Hu Yuan explained that "fu" means sincerity. Initially, the line Chiu Liu is in a gathering era, and it connects upward with the line Ji Si. Therefore, at the beginning, both sides treat each other with utmost sincerity, desiring to come together. However, the line Liu San, in an improper position, is sandwiched in between. It has no corresponding line above and is closest to Ji Si, so it spreads false accusations and slander to create discord between Chiu Liu and Ji Si. Thus, although Chiu Liu initially had sincere intentions toward Ji Si, now that it has been undermined by a small person, this sincerity cannot be maintained throughout.

乃亂乃萃者，謂六三既為間於初六，不得與四相從，是以初六心志必為惑亂也，故曰乃亂。然且當萃聚之世，是上下皆相求萃聚之際，初雖心志惑亂，終得其萃，故曰乃萃。

So it is said, "It becomes chaotic and gathers together": since the sixth line in the third position has separated the sixth line at the beginning from following the ninth line in the fourth, the sixth line at the beginning must necessarily become confused, hence "it becomes chaotic." However, it is still the proper time for gathering, and both above and below are seeking to come together. Although the sixth line at the beginning was momentarily confused, in the end it can still come together with the ninth line in the fourth, hence "it gathers together."

若號一握為笑者，號謂號咷也，一握謂掌握之間至淺末者也。萃聚之世，必上下相求和會然後必有所濟。然此初雖與四為正應，然為六三小人之所間，廁於其間以疎隔於初，使不得與四萃聚，故始則有號咷之怨。然四雖為三之所間隔於己，而本與初為應，故亦不至於深久，雖初始則號咷，然終得與四為之萃聚而有歡笑也。

The phrase "If one cries, it is but a moment's laugh" means that "crying" refers to loud weeping, and "a moment" indicates how brief and slight the matter is, with crying turning into laughter in an instant. In an era of gathering, cooperation between superiors and inferiors is essential for things to be accomplished. Although the initial line (Chu Liu) is in a proper relationship with the fourth line (Jiu Si), it is separated by the third line (Liu San), a petty person, who intervenes and creates a barrier between them, preventing their union. Thus, at first there is loud lamentation. However, although the fourth line is separated by the third line, it was originally in harmony with the initial line. Therefore, this separation will not last long; although the initial line begins with loud weeping, it will eventually reunite with the fourth line and turn into joy.

勿恤往無咎者，夫君子為小人之所疾害，小人為君子之所決去，此理之常也。今初為六三小人之疎間於己，為之讒謗，然君子之心何必憂恤，但執其正道，以至誠公直而行，往求於四之應，則必無咎矣。

The phrase "Do not worry, going forward without blame" means that a gentleman is naturally resented and slandered by petty men, and petty men are naturally expelled by the gentleman. This is the normal order of the world, so there is no need to be surprised. Now, the initial line is being slandered and slandered by the line in the third position, which is a petty man. However, why should the gentleman worry about this? As long as he remains steadfast in the right path and acts with sincerity and fairness, he should proceed directly to seek the line in the fourth position, which is the proper match, and he will certainly have no blame.

六二：引吉，無咎，孚乃利用禴。象曰：引吉無咎，中未變也。

The Line Statement of the Second Line says: To advance through recommendation brings good fortune, without fault; inner sincerity, even with a modest sacrifice, is appropriate. The Image Commentary says: To advance through recommendation brings good fortune without fault, because the Sixth Line maintains its centered virtue without change.

義曰：君子之進，不可自媒以苟媚其君而幸其時之寵榮也。是故君子懐忠信以待舉，力行以待取，是君子凡所進用必須有道，待上之聘求然後往，則得盡進身之道也。今六二以陰居陰，履得其中，又上應九五中正之君，然亦必待其君援引於己，然後往之，此所以得吉而無咎也。

Hu Yuan explained that a gentleman's advancement should not be achieved through self-promotion or by flattering the sovereign to gain temporary favor. Therefore, a gentleman should hold fast to loyalty and trust, waiting for recommendation, and strive to act with integrity until he is appointed. A gentleman must always act in accordance with the Way when taking office; he should only go when summoned by the sovereign, thus fulfilling the proper way of advancement. Now, the line Six in the Second, being a yao of yin in a yin position, is located in the center of the lower trigram, and is also in harmony with the Nine in the Fifth, the upright and correct sovereign. Even in such a favorable position, it must wait for the sovereign to actively recommend it before taking action. This is precisely why it can achieve good fortune without fault.

孚乃利用禴者，孚，信也；禴，薄祭也。夫君子之進，必在乎誠信相交、心志相接，然後其道可以大行也。今當萃聚之時，君臣之間誠信既著，心志既通，則可以不煩外飾，其道得行矣。若夫君臣之間誠信未著、心志未通而欲其道之大行，則孔子所謂未信而諫則以為謗己者也。蓋君臣相應則道可大行，孚信中立則雖禴之薄祭亦可通於神明也。

The phrase "Fa nai li yong yue" means: "Fa" refers to sincerity, and "yue" refers to a simple sacrifice. A gentleman's promotion must be based on sincere mutual trust and shared aspirations, so that his ideas can be widely accepted. Now, at this time of gathering, the sincerity between ruler and minister is already evident, and their aspirations are already aligned. Therefore, there is no need for further external embellishment; his ideas will naturally be accepted. If the sincerity between ruler and minister is not yet evident and their aspirations are not yet aligned, yet one wishes to have his ideas widely accepted, this is the situation Confucius described: attempting to advise the ruler without having gained trust, which the ruler will take as criticism (as mentioned in the "Zizhang" chapter of the "Analects"). In general, when ruler and minister are in harmony, the way will be widely practiced. If sincerity is established in the heart, then even a simple sacrifice like "yue" can still communicate with the divine.

象曰引吉無咎中未變也者，言六二之所以待君之見引而後進者，蓋守中正之道而不變，不為富貴貧賤之所移，待求而進，是志未有變也。

The Image Commentary says, "To be guided by the sovereign and proceed without blame, it is because the second line remains steadfast in the middle and does not change." This means that the second line must wait for the sovereign's recommendation before advancing because it holds fast to the principle of uprightness and does not change, remaining unmoved by wealth or poverty. It only comes into office when summoned, showing that its aspirations have never changed.

六三：萃如嗟如，無攸利，往無咎，小吝。象曰：往無咎，上巽也。

The Line Statement of the third line says: One wishes to gather but cannot, only sighing in vain, with no benefit; going forward will not result in error, but there will be some hardship. The Image Commentary says: Going forward will not result in error, because the sixth line above is yin and gentle, willing to accept it.

義曰：如，語辭也。六三以陰居陽，位不正也；居下卦之上，不中也。以不中不正之身居於萃聚之世，上無其應，而欲親比於四，然四本與初為正應，是以不納於已。既不見納，是以嗟諮怨望，復何所利哉。

Hu Yuan explained that "如" is a particle. The line six in the third holds a yao of yin in a yang position, which is not proper; also, it is at the top of the lower trigram and not in the central position. In such a position that is neither central nor appropriate, it is in an era of gathering. It has no corresponding yao above it, so it wants to approach and rely on nine in the fourth. However, nine in the fourth originally corresponds with six at the beginning, so it does not accept it. Since it is not accepted, six in the third can only sigh and complain, and there is nothing more to be gained.

往無咎小吝者，萃聚之世，上下相求以成萃聚，然後事有所成。今此六三雖無正應而四又不見納，然當是萃聚之時，舍其四之陽，以類求類，則往而應於上六亦免其咎。然小有鄙吝者，蓋上六亦陰，以陰求陰，所以小吝而已。象曰往無咎上巽也者，言六三舍九四而往應於上，必無咎也。何則？蓋上六以陰爻在上，陰為巽順，必下接於己也。

The phrase "Going without blame, slight hardship" means that in a time of gathering, people above and below seek each other to achieve unity and accomplish things. Now, since six three has no proper matching and nine four is unwilling to accept it, but at the time of gathering, it leaves nine four, a yang line, and instead seeks out its own kind, going to respond to upper six, it can avoid blame. The reason there is still some difficulty is that upper six is also a yin line, and seeking yin with yin is not proper, hence only slight hardship. The Image Commentary says "Going without blame, because it is in the wind trigram," meaning that six three abandoning nine four to respond to upper six will certainly have no blame. Why? Because upper six, a yin line, is at the top position, and the nature of yin is inherently yielding, so it will certainly accept it downward.

九四：大吉，無咎。象曰：大吉無咎，位不當也。

The Line Statement of the Fourth Line says: To achieve great good fortune, there will be no fault. The Image Commentary says: It is necessary to have great good fortune in order to have no fault, because the position occupied by Nine in the Fourth is inherently inappropriate.

義曰：萃聚之世，眾陰皆欲萃於君，而四以陽居陰，在上卦之下，不中不正，而當眾陰之路，是必有擅民之疑、奪權之嫌。故須內抱剛明之徳，外盡忠順之道，使其事為大吉，然後可以免咎，故曰大吉無咎。

Hu Yuan explained that in a time of gathering, many yin lines desire to gather at the sovereign's side. The nine in the fourth, being a yang line in a yin position, is located at the bottom of the upper trigram, neither in the center nor in the proper position. It is also blocking the path of the ascending yin lines. Thus, it inevitably invites suspicion of secretly gathering the people and suspicion of encroaching upon the sovereign's authority. Therefore, it must internally hold firm and clear virtue, and externally fulfill the duty of loyalty and obedience, making its actions greatly auspicious, only then can it avoid mistakes. Hence, the line statement says, "Great auspiciousness, no blame."

九五：萃有位，無咎，匪孚，元永貞，悔亡。象曰：萃有位，志未光也。

The Line Statement of the Fifth Line says: Being in a time of gathering and holding the position of a ruler, there is no fault; however, it is still not able to gain trust from the people. But if one maintains a great and firm virtue for a long time, regret will vanish. The Image Commentary says: Being in a time of gathering and holding the position of a ruler indicates that its aspirations are not yet broad.

義曰：萃聚之世，天下之民皆遇聚歸於上。今五有剛明之才，居至尊之位，當是時，下有九四不正之臣據群陰歸已之路而固塞之，是使眾民皆歸於四而不歸於五，故五所存者位與號耳。無咎者，以五雖有權臣在下侵權奪勢，然本有剛明之才、中正之徳，但其道不得以大行，亦可以自得無咎也。

Hu Yuan explained that in a time of gathering, the people of the world should all gather and submit to the sovereign. Now, nine five possesses the virtue of strength and clarity, occupying the supreme position of the sovereign; however, at this time, there is nine four, a position that is not upright, occupied by a minister who blocks the channel through which the multitude of yin would submit to the sovereign, causing the people to submit to nine four rather than nine five. Therefore, what nine five possesses is merely the title and position of the sovereign. The so-called "no blame" refers to the fact that although nine five has a minister below who encroaches upon power, he originally possesses the virtue of strength and clarity, as well as the virtue of being in the center and upright. His doctrine is not able to be widely practiced throughout the world, but he can still maintain himself and thus has no fault.

匪孚元永貞悔亡者，言五雖有侵權之臣而使已之威賞號令不行於天下，而不為天下之所信，苟能自守永長貞正之徳，無私無陂，久而不變，則可以悔亡。象曰萃有位志未光也者，言五雖有其位而其道不得以大行，而教化號令不能以及於天下，不為天下之所信，是其志未甚光大也。

The phrase "Not yet trusted, original enduring uprightness, regret disappears" means that although the Nine in the Fifth position is unable to fully exercise his authority and enforce his decrees and teachings throughout the realm due to the presence of corrupt ministers, thus failing to gain the trust of the people, as long as he maintains a constant and upright virtue, free from bias and deviation, enduring over time, his regret will vanish. The Image Commentary says "Cen has position, but his aspirations are not yet bright," meaning that although the Nine in the Fifth holds the position of ruler, his principles are not fully realized, his teachings and commands cannot reach the people, and he does not yet fully gain their trust, indicating that his aspirations are not yet truly great.

上六：齎諮涕洟，無咎。象曰：齎諮涕洟，未安上也。

The line statement of the sixth line at the top says: sighing and weeping, but without fault. The image commentary says: sighing and weeping is because the sixth line at the top is in an unstable position.

義曰：齎諮者，嗟嘆之貌。出自目曰涕，出自鼻曰洟。上六居卦之極，上進無所往，引退無所適，當萃之時而又下無其應，是以嗟嘆而涕洟以求其萃聚也。然則得無咎者，蓋六三以不正之身在下卦之上，亦無其應，是以與上以類求類，此所以無咎也。象曰齎諮涕洟未安上也者，言上六所以齎諮涕洟者，以不得其所而不安其居也。

Hu Yuan explained that "ji zi" refers to the appearance of sighing; tears flow from the eyes and are called "te," while mucus flows from the nose and is called "yi." The sixth line at the top is located at the top of a hexagram, with no place to go above it and no place to retreat below it; during the time of gathering, there is no corresponding line below it, so it can only sigh and weep, seeking union. If this is the case, why is it said there is no fault? Because the sixth line in the third position is in an improper position at the top of the lower trigram, and also has no corresponding line, so the sixth line at the top seeks union with it due to being of the same type, which is the reason for having no fault. The Image Commentary says "ji zi te yi, wei an shang ye," meaning that the sixth line at the top sighs and weeps because it does not have a proper position and is not stable in its place above.

升：元亨，用見大人，勿恤，南征吉。

The Hexagram Statement of the "Ascending" hexagram says: At the time of ascending, there is great smoothness and success; it is appropriate to go and see a great person of virtue and talent, without worry; proceeding toward the south is auspicious. Here, "yuan heng" refers to the first two of the four virtues "yuan heng li zhen": "yuan" is the great virtue of the origin of all things, and "heng" is the virtue of unimpeded passage.

義曰：按《序卦》云：聚而上者謂之升，故受之以升。言物之眾萃，自少而聚之於多，自下而至於髙，以升於上，故以此升次於萃也。然曰元亨者，言聖賢之人升於上位，必須有元大始生之徳以生成天下之民物，又有大亨之徳以通濟天下之事，然後得盡所以升上之道也。

Hu Yuan explained that according to the "Xu Gua Zhuan," after gathering, moving upward is called "sheng," so the "Cui" hexagram is followed by the "Sheng" hexagram. This refers to the gathering of myriad things, accumulating from little to much, rising from low to high, thus advancing upward. Therefore, the "Sheng" hexagram comes after the "Cui" hexagram. As for "yuan heng," it refers to the virtue of "yuan," which is the great and creative virtue capable of generating all things, used to nurture and cultivate the people and all things under heaven; and the virtue of "heng," which is the virtue of communication and smoothness, used to facilitate and accomplish the affairs of the world. Only then can the way of ascending be fully realized.

用見大人勿恤者，夫君子之升進，雖有是大生大通之徳，然不可孑然而獨往，必須用見大有才徳之人以依附之，然後升其髙位而不至於危，可以永保其祿位，復何有所憂恤哉。

The phrase "When one sees a great person, there is no need for worry" means that a gentleman's advancement and striving should possess the virtue of generating all things and comprehending the world. However, he should not proceed alone. Instead, he must seek out and rely on those who are highly talented and virtuous. By doing so, he can ascend to a high position without falling into danger and can maintain his position for a long time. In such a case, what is there to worry about?

南征吉者，按此一卦，上坤，坤為西南之卦；下巽，巽為東南之卦，上下皆是南方之位，故曰南征。夫聖賢之人居升進之時，必附麗南方離明之主，又取其往就南方長養寛平之地以生成天下，則所行之道無不通濟，故可以獲其吉也。

The phrase "Southward campaign is auspicious" refers to this hexagram, whose upper trigram is坤 (Kun, Earth), which corresponds to the southwest direction, and whose lower trigram is 巽 (Xun, Wind), which corresponds to the southeast. Both trigrams belong to the southern direction, hence the term "Southward campaign." When sages are in a period of rising and advancing, they must rely upon the virtuous ruler, who is like the bright fire of 离 (Li, Fire), located in the south. At the same time, they also take advantage of the southern land, which is warm and gentle, suitable for growth and nurturing, to cultivate and complete the world. Thus, the path they pursue will not be obstructed, and they will achieve auspicious results.

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。

The Commentary on the Judgment says: Yin flexibility follows the right timing and ascends, the lower trigram is Xun (Wind) which is yielding, and the upper trigram is Kun (Earth) which is gentle, with Nine in the Second, a Yang line in the center, harmonizing with Six in the Fifth. Therefore, great success is achieved. "To see the great man and not be anxious" means there will be blessings. "Southern campaign is auspicious" means the mind's aspiration can be carried out.

義曰：柔以時升者，此釋卦名之義也。巽在下，坤在上，二卦之體皆主柔順，而又三陰在上，得時而進，亦猶賢人君子執柔順之道，以其時之可進而進，是得其升進之義也。

Hu Yuan explained that "flexibility rises with the right timing" is an explanation of the meaning of the hexagram. Xun is below and Kun is above, and both trigrams are characterized by flexibility and yielding. Moreover, the three yin lines in the upper trigram are positioned at the top, advancing in accordance with the right timing. This is like virtuous gentlemen upholding the way of flexibility and yielding, seizing the opportunity for advancement and thus embodying the meaning of rising and striving forward.

巽而順剛中而應是以大亨者，此又以二體兼九二六五以釋元亨之義。下體巽也，上體順也，剛中，九二也，應謂六五也。夫君子必不可全任巽順之徳，若全任之則失於懦，是必內有剛明之才，外有柔順之行，使剛不過亢，柔不至懦，而所為所行之事皆得其中正。

"The trigram Xun is yielding and compliant, and the line Nine in the Second is strong and centered, responding to Six in the Fifth, thus achieving great success." Here, the explanation of the Hexagram Statement "Great Success" uses the two trigrams above and below, along with the lines Nine in the Second and Six in the Fifth. The lower trigram is Xun, representing yielding and humility; the upper trigram is Kun, representing softness and compliance. "Strong and centered" refers to Nine in the Second, and "responding" refers to its correspondence with Six in the Fifth. A gentleman must not rely entirely on the virtue of yielding and humility, for doing so would lead to weakness. Instead, he must possess inner strength and discernment, and outer humility and gentleness, so that strength does not become excessive and harsh, and humility does not degenerate into weakness, ensuring all actions are in accordance with the middle and correctness.

然而外既有柔順之徳，內有剛明之才，苟或上無其應，則亦不可得而升進，故今又應於六五中正之君。是當此之時，君子皆得其升進之道，以元大始生之徳通濟於天下，是以大亨也。南征吉志行也者，言君子之進，既附麗其大人，又即其南方生養寛平之地以生成於天下，是所立之志、所行之道皆得以大行矣。

However, even if there is flexibility and virtue on the outside and strength and clarity within, if there is no corresponding line above, one cannot ascend and strive forward. Therefore, this passage specifically points out the correspondence between nine in the second and six in the fifth, the upright and correct ruler. At such a time, the gentleman can find the path to ascend and strive forward, using the vast virtue of creating all things to achieve success throughout the world, thus being greatly prosperous. "Southward expedition is auspicious, the will is carried out" means that the gentleman's striving is supported by a person of great virtue and he moves toward the south, a land that nurtures and sustains, to nurture the world. Thus, his aspirations and actions can be greatly realized.

象曰：地中生木，升。君子以順徳，積小以髙大。

The Image Commentary says: Trees growing out of the earth, this is the image of the Hexagram of Progress. The superior man takes inspiration from it, follows the virtue, and accumulates small things to achieve great results.

義曰：坤為地，巽為木。夫木之生資於地，始自芽櫱，至把握，積久以至合抱，是升進之象也。君子觀此象，執柔順之徳，常積善道，不矜細行，以日繼月，以月繼時，以時繼歲，至終身久而不變，積小善以至大善，由小賢以至大賢，由大賢以至於聖，皆從微而至著，由小以至大，故曰積小以髙大也。

Hu Yuan explained that Kun represents Earth and Xun represents Wood. The growth of trees depends on the earth. Initially, it is just a sprout, and when it grows to the thickness of a hand, after a long period of accumulation, it finally becomes a large tree that requires two arms to encircle. This is the image of ascending and striving forward. The gentleman observes this hexagram and upholds the virtue of flexibility and compliance, constantly accumulating good deeds, without looking down upon small actions. From one day to a month, from a month to a season, from a season to a year, until it becomes a lifelong consistent practice. Accumulating small good deeds leads to great goodness, from a minor virtuous person to a great virtuous person, and from a great virtuous person to a sage. All these things become evident gradually from small beginnings and grow larger over time. Therefore, it is said, "Accumulating small things leads to great achievements."

初六：允升，大吉。象曰：允升大吉，上合志也。

The Line Statement of the first line says: People believe and follow together, ascending together, which is a great blessing. The Image Commentary says: Believing and following to ascend brings great good fortune because it aligns with the aspirations of the Nine in the Second line above.

義曰：允，信也，率從之稱也。夫升進之時，君子所志在於乘時以升進於其位而行其道也。今初居巽之體，處升進之始，雖無其應，然於九二同心合志以進於位，為眾賢之先倡，故賢人君子皆信而率從之以進於上。君子之人既得升進，則其道得以行，其志得以伸，其澤可以福於生靈，其功業可以被於天下，故吉之大者此也。

Hu Yuan explained: "Yun" means to believe and follow, and also refers to the term for following together. When ascending and striving forward, the gentleman's aspiration is to seize the opportunity and rise to the appropriate position to promote his way. Now, the initial line is in the body of Xun, located at the beginning of the ascent. Although it does not have a corresponding line, it can unite with Nine in the Second to strive together for the position, becoming the first to advocate among the virtuous. Therefore, the virtuous gentlemen all believe in it and follow it together upward. Since the gentleman is able to ascend and strive forward, his way can be promoted, his aspirations can be realized, his benevolence can benefit the people, and his achievements can spread throughout the world. Therefore, this is the greatest auspiciousness.

象曰允升大吉上合志也者，初六當升進之時，為升進之始，雖上無應，然與九二中正之賢合志而進，使眾人亦率從於已而升進，故得大吉也。

The Image Commentary says, "Permitted to rise, great good fortune, harmonizing with the superior's will." This refers to the line Six at the Beginning being in an era of rising and striving, located at the starting point of ascent. Although there is no corresponding line above it, it can align with the virtuous and upright Nine in the Second, sharing the same aspirations and striving together. This inspires others to follow suit, thus achieving great good fortune.

九二：孚乃利用禴，無咎。象曰：九二之孚，有喜也。

Nine Two Line Statement says: With sincere inner virtue, even a modest sacrifice of yue is appropriate and without fault. The Image Commentary says: The sincerity of Nine Two brings joy.

義曰：孚，由中之信也；禴，春之薄祭也。九二以剛陽之徳處下卦之中，而體居其巽，是其剛不過亢，柔不至弱，執大中巽順而升者也。而又上應六五之君，以柔順而接納於已，是升而得其時、得其道者也，以至於所行之道、所為之事無不合於中。

Hu Yuan explained: "Fu" refers to sincerity from the heart; "Yue" refers to a simple and humble worship held in spring. Nine in the Second possesses the virtue of yang strength and is located in the middle position of the lower trigram. The trigram it belongs to is Xun, so its strength does not become excessive or harsh, and its gentleness does not become weak. It follows the great middle path, rising with a modest and gentle attitude. Moreover, it harmonizes with the ruler, the Sixth in the Fifth, who receives it with a gentle attitude. This shows that its ascent is timely and proper, and thus the way it promotes and the actions it undertakes all conform to the middle path.

夫君既以柔順而接納於下，則下得盡其由中之信、至誠之道以事其君。若然，以至信至誠而事其君，則不假外物，不須外貌，而君自然信任矣，亦若誠信立於中，雖薄禴之祭亦可以通於鬼神也。

The ruler, having adopted a gentle and yielding attitude towards his ministers, enables the ministers to fully apply their sincere and genuine principles in serving the ruler. If indeed they serve the ruler with utmost sincerity and trustworthiness, they need not rely on external objects or pay excessive attention to outward appearances; the ruler will naturally trust them. This is akin to sincerity established within the heart, where even a simple and humble sacrifice such as the sacrificial offering of the season of spring can still communicate with the spirits.

左傳所謂：苟有明信，雖澗溪沼沚之毛，蘋蘩薀藻之菜，筐筥錡釡之器，潢汙行潦之水，可以薦於鬼神，可以羞於王公，是也。無咎者，九二以至誠之道奉於君而君任信之，則是諫行言聽，膏澤下於民，以此為臣，何咎之有。象曰九二之孚有喜也者，夫君臣相信以成天下之事，以立太平之功，是有喜慶之美也。

This is what the "Zuo Zhuan · Yin Gong Year Three" says: as long as there is sincere and upright trustworthiness, even wild herbs gathered from mountain streams, marshes, and small islands, such as苹, 蘘, and 蘡藻, and even crude vessels like 筐, 筥, 错, and 釜, and water drawn from puddles and roadside streams, can be used to present to spirits and offer to princes. The term "no blame" refers to the fact that the Nine in the Second, with his sincere and upright conduct, serves the sovereign, and the sovereign trusts him. Thus, his advice is adopted and his words are heeded, and the sovereign's grace reaches the people. What fault could such a minister have? The "Image Commentary" says, "The sincerity of the Nine in the Second brings joy," meaning that the sovereign and minister trust each other, thus achieving great undertakings and establishing peace and order, which is a joyful and commendable affair.

九三：升虛邑。象曰：升虛邑，無所疑也。

The Line Statement of Nine in the Third says: Ascending is like entering a city with no obstruction. The Image Commentary says: Ascending as entering an empty city means there is nothing to be suspicious or obstructive ahead.

義曰：九三以陽居陽，履正者也，而又有上六以為之應，進不為小人之所阻礙，退不為時之所凝滯，而上六又為之引道，上下相順，無有疑間，以是而升於君子之位，若升虛邑然，復何所疑哉。

Hu Yuan explained that the Nine in the Third occupies a yang line in a yang position, which is proper. It also has the Six at the Top corresponding to it. Advancing will not be blocked by small people, retreating will not be hindered by the times, and the Six at the Top even leads the way ahead. The upper and lower parts are in harmony, with no suspicion or obstruction. With such conditions, ascending to the position of a gentleman is like entering an empty city without any obstruction; what could there be to doubt or worry about?

六四：王用亨于岐山，吉，無咎。象曰：王用亨于岐山，順事也。

The Line Statement of the Fourth Line says: The king holds a sacrifice at Mount Qi, which is auspicious and without fault. The Image Commentary says: The king holds a sacrifice at Mount Qi, which represents a gentle and submissive service to superiors.

義曰：王即文王也，岐山，文王所治之地也。夫升進之道貴於柔順，今此六四以陰居陰，履得其正，上比於六五，是進得其位者也。然比於六五柔弱之君，又下乘眾陽剛強之臣，六四執柔順之道，率其剛強之臣以事其君，故有文王之象。

Hu Yuan explained that the "Wang" here refers to King Wen of Zhou, and Qishan is the place where King Wen governed. The way of ascending and striving is valued by being gentle and compliant. Now, the sixth line in the fourth position is a yao of yin, residing in a yin position, which is proper. It is also close above the sixth line in the fifth position, which is a yin line. Thus, it is a proper position for striving upward. However, the sixth line in the fourth position is close to the sixth line in the fifth position, which is a weak ruler. It also dominates over many strong yang ministers below. The sixth line in the fourth position upholds the way of gentleness and compliance, leading these strong ministers to serve the ruler, hence displaying the appearance of King Wen.

昔商紂在上，文王為西伯，治於岐山之邑。當此之時，文王有聖人之才，無聖人之位，而以仁義之道生成其一國，至如耕者九一，罪人不孥，仕者世祿，關譏而不徵，市而不稅，發政施仁必先於窮民，是以岐山之民皆得亨通，故歸者如歸父母。當是之際，文王升進之道愈盛，故曰王用亨于岐山也。

In the time of King Zhou of Shang, King Wen, as the Duke of Zhou, governed the territory of Qi Mountain. At that time, King Wen had the virtue of a sage but did not hold the title of a sage, and could only nurture and complete the people of his own state through the way of benevolence and righteousness. The "Mengzi · Lianghuibingxia" records the political affairs of King Wen's governance in Qi: farmers were taxed only one-tenth, criminals were not punished with their families, officials received hereditary salaries, checkpoints only checked without levying taxes, markets only registered without levying taxes, and when issuing orders and implementing benevolent policies, they always first cared for the poor and distressed people. Therefore, the people of Qi Mountain all became prosperous and smooth, and those who joined him were like returning to their own parents. At this time, King Wen's upward and progressive momentum became even more flourishing, hence it is said, "The king used the ritual to honor Mount Qi."

吉無咎者，文王以仁義居人臣之位，升進之道固已盛矣，天下之心固已歸矣。如是則幾於侵君之權、擅君之民，苟不以柔順之節奉於上，則臣子之分虧而凶咎必至矣。故文王能盡臣子之道，執柔順之節，率天下之民以服事於紂，故得吉而無咎矣。象曰王用亨于岐山順事也者，言文王治岐山之地，三分天下有其二，且盡率其民以服事於紂，不失臣子柔順之道，是至順之事也。

The phrase "good fortune, no misfortune" refers to King Wen's virtue of benevolence and righteousness, who was in the position of a subject. His upward and progressive momentum had reached its peak, and the hearts of the people had already turned to him. At this point, he was nearly encroaching upon the authority of the sovereign and taking control of the people belonging to the king. If he did not serve the sovereign with a gentle and proper conduct, then the duty of a subject would be compromised, and calamity and misfortune would surely follow. Therefore, King Wen was able to fulfill the duty of a subject, maintaining a gentle and proper conduct, leading the people of the world to serve King Zhou, thus achieving good fortune without fault. The Image Commentary says, "The king used the rites to honor the mountain of Qi, indicating proper service," meaning that King Wen governed the area of Qi, having already controlled two-thirds of the world, yet still fully led the people to serve King Zhou, not losing the gentle and proper way of a subject. This is the most proper and gentle course of action.

六五：貞吉，升階。象曰：貞吉升階，大得志也。

Six in the Fifth Line Statement says: To hold to the correct path brings good fortune, like ascending step by step to a high position. The Image Commentary says: To hold to the correct path brings good fortune, ascending step by step, indicates great gain in mind and spirit.

義曰：階是尊者所居之地。六五以陰居陽，本失其正者也，然升進之道貴於柔順。今六五有柔順之道，居得其中，是有大中之徳者也，而又下有九二剛明中正之臣為之輔佐。然所為之事患在於不正，若能守之以正，則可以獲吉而當至尊之位也。象曰大得志也者，若能守至正以居其位，而治天下之民使皆受其賜，則己之志大有所得也。

Hu Yuan explained: "Stair" refers to the place where the noble resides. The line six in the fifth is a yin line occupying a yang position, which is originally improper and not correct. However, the path of ascending and striving values gentleness and compliance. Now, line six in the fifth possesses the virtue of gentleness and compliance, and also occupies the central position of the upper trigram, thus possessing great virtue of the middle. Moreover, there is also the line nine in the second, a strong and discerning minister who remains in the central position and upholds correctness, to assist him. However, the hidden danger lies in the fact that his actions are not sufficiently upright. If he can maintain himself with the correct path, he can attain good fortune and remain in the supreme position. The Image Commentary says "great attainment of will," meaning that if one can maintain the utmost correctness to occupy his position, governing the people so that all are blessed by him, then his own will is greatly fulfilled.

上六：升，利于不息之貞。象曰：冥升在上，消不富也。

The Line Statement of the Sixth at the Top says: To rise continuously without restraint is suitable for restraining an unrestrained upward trend and directing it toward uprightness. The Image Commentary says: To rise continuously in a state of confusion and to occupy the highest position can only lead to self-reduction, and there is no possibility of further prosperity.

義曰：冥者，冥昧也。夫升進之道至於五位，大中之極也。惟聖賢之人則不為情所遷，不為情所誘，進退存亡皆得其正，可以進則進，可以退則退，可以止則止。今此上六，其性冥冥然無所知，但知進而不知退，知存而不知亡，升而不已，過於至尊之位，失其大中之道而至於亢極，故曰冥升也。

Hu Yuan explained that "ming" means darkness and confusion. The path of upward progress reaches the fifth line, which is the peak of the great central way. Only the virtuous and sage-like persons can remain unaffected by emotions and not be tempted by private desires, acting in accordance with the right path in all matters of advancement, retreat, rest, and demise: advancing when appropriate, retreating when appropriate, resting when appropriate. Now this line six at the top, with a nature that is dark and confused, knows nothing, only knowing to advance but not to retreat, only knowing to preserve but not realizing the possibility of ruin, persistently advancing without stopping, surpassing the supreme position of the ruler, losing the great central way and reaching the extreme of excess, hence the Image Commentary calls it "ming sheng," meaning "darkness in ascent."

利于不息之貞者，息，長息也。言雖冥昧不知其己，以至於上，若能知升而可以已，知進而可以退，謙虛消損，不務長息，以正自守，則猶可獲其吉也。象曰冥升在上消不富也者，言上六既不達存亡之幾，以至於上位，固當消虛自損，不為尊大，以自至於富盛也。

The phrase "favorable for a firm and unceasing virtue" means that "息" refers to growth and increase. It suggests that although the sixth line at the top is so ignorant that it does not know when to stop, and has risen to the highest position, if it can understand that when rising to a certain extent it should stop, and when advancing to a certain point it should retreat, being humble and yielding, reducing its own excess, and no longer pursuing continuous growth, but instead adhering to the right path, it can still achieve good fortune. The "Image Commentary" says "rising blindly at the top, leading to decline and lack of abundance," meaning that since the sixth line at the top does not understand the key to survival and death, and has risen to the highest position, it should naturally restrain itself, be humble, and reduce its own power, avoiding self-aggrandizement, so as not to push itself to an extreme that is unsustainable.

困：亨，貞，大人吉，無咎，有言不信。

The Hexagram Statement of the Hexagram of Being Impeded says: Though in a state of hardship and distress, one may still achieve success; those who uphold the correct path will have good fortune and no mistakes; however, at this time, even if one speaks kindly, one's words will not be believed.

義曰：按《序卦》云：升而不已必困，故受之以困。言升進之道不可過極，過極則窮困從而至矣。至如天之道，升而不已，必至過亢之悔；地之道，升而不已，必至龍戰之災。以天地之道至大，尚有困極，況於人乎。以人事言之，是君子之人不得其位，不逢其時，其道不能行於天下，而身至於窮困，故曰困。

Hu Yuan explained that according to the "Xu Gua Zhuan," continuous ascent inevitably leads to hardship and destitution, hence the "Sheng" hexagram is followed by the "Kun" hexagram. This means that the path of advancement cannot be carried to an extreme. If one goes too far, hardship and destitution will follow. Just as in the heavenly way, if ascent continues without end, it will inevitably lead to the "Nine at the Top" line of the "Qian" hexagram, "Kang Long You Hui," which brings regret; similarly, in the earthly way, if ascent continues without end, it will inevitably lead to the "Six at the Top" line of the "Kun" hexagram, "Long Zhan Yu Ye," which brings calamity. The ways of heaven and earth are so vast, yet they still have times of extreme hardship; how much more so for human affairs. In human affairs, this means that a gentleman does not receive a suitable position, encounters an inappropriate time, and his principles cannot be implemented throughout the world, leading to his own destitution. This is called "Kun."

然得亨者，言君子之道，身雖困窮而道自亨。何則？夫君子之人以仁義道徳充積於中，不為窮達富貴患難以動其心，是身雖處困而其道自得以亨通。故孟子曰：君子所性，雖大行不加焉，雖窮居不損焉，此之謂也。

As for the Hexagram Statement saying "亨" (smoothness), it refers to the way of the gentleman: although his body may be plunged into hardship and destitution, the path he upholds remains naturally unimpeded. Why is this so? Because the gentleman fills his heart with benevolence, righteousness, and morality, and does not let external circumstances such as hardship or success, wealth or adversity, shake his mind. Therefore, even though his body is inpredicament, his way remains naturally smooth. Thus, the Classic of Mencius, in the section "Complete Heart," says: the nature that the gentleman possesses remains unchanged whether he is widely successful in the world or confined to a humble alley. This is precisely the meaning conveyed.

貞大人吉無咎者，貞，正也。言小人居窮困之時，憂愁迫蹙，奸邪竊亂，無所不至，則其為禍也不可勝道矣。惟君子處於窮困，則能以聖賢之道自為之樂，又能取正於大有徳之人以為法則，故所行無不得其道，所以獲吉而無咎矣。

The phrase "Zhen, Da Ren Ji, Wu Zuo" means: "Zhen" refers to uprightness. When small people are in difficult circumstances, they become anxious and restless, confined and uneasy, leading them to engage in wickedness, theft, and rebellion, doing anything they can think of, causing endless harm. However, when a gentleman is in hardship, he can find joy in the teachings of sages, and take guidance from those of great virtue, using them as a standard. Therefore, his every action conforms to the Way, thus attaining good fortune without any faults.

有言不信者，夫聖賢之人居得其位，行得其道，不令而民自信，不言而民自從，其勢固然也。至於窮困之時，不得其位，不能行其道，雖有言可以為天下法，而終不見信於人，亦勢然也。

The phrase "there is speech but no trust" means that if a sage or virtuous person is in the proper position and can promote their way, they do not need to issue orders for the people to believe, nor do they need to speak for the people to follow. The situation naturally leads to trust and obedience. However, when they are in hardship, unable to hold a position or promote their way, even if their words could serve as the standard for the world, they will ultimately not be believed. This is also due to the situation.

何則？夫惟聖知聖，惟賢知賢，是君子當窮困之時，豈能以言語見信於小人哉。故孔子，聖人也；孟子，賢人也。困於衰周之時，雖歴聘於諸國，人皆謂之迂闊，是有言而人終不見信之也。

Why is that? Only a sage can understand a sage, and only a virtuous person can understand a virtuous person. A gentleman in hardship how could rely on words to gain trust from petty men? Therefore, Confucius was a sage, and Mencius was a virtuous person. They both encountered difficulties during the decline of the Zhou dynasty. Although they traveled through various states and sought positions, the world said their doctrines were impractical and overly abstract. This is precisely an example of having something to say yet people ultimately refuse to believe it.

彖曰：困，剛揜也。險以說，困而不失其所亨，其惟君子乎。貞大人吉，以剛中也。有言不信，尚口乃窮也。

The Commentary on the Judgment says: "Confusion" refers to the yang being obscured by yin. The lower trigram indicates danger and entrapment, while the upper trigram shows harmony and joy. Being in a difficult situation yet not losing the way to success, this is probably something only a gentleman can achieve. "Faithfulness, the great man is auspicious" is because nine two and nine five are yang and in the center. "There is talk but not believed" means that at this time, merely engaging in verbal argument leads to the end of the path.

義曰：剛揜也者，此釋困卦之義也。坎為陽，兊為陰，陽為剛，君子之象；陰為柔，小人之象。夫剛體本居於上，柔體本居於下，猶君子居上位以治於下，小人居下位以奉於上。今困之卦，陽居下，陰居上，是剛為柔所揜，君子為小人所蔽，困之象也。

Hu Yuan explained, "It is a situation of being covered by something strong." This is an explanation of the meaning of the hexagram "Kun." The trigram Kan belongs to yang, and the trigram Dui belongs to yin; yang represents strength, which is the symbol of the gentleman; yin represents softness, which is the symbol of the petty person. By normal reasoning, the strong and vigorous should be above, and the weak and yielding should be below, just as the gentleman should be in a superior position to govern the inferior, and the petty person should be in an inferior position to serve above. But in the hexagram "Kun," the yang trigram is below and the yin trigram is above. This is a situation where the strong is covered by the weak, and the gentleman is obscured by the petty person, which is exactly the image of being in a state of difficulty.

險以說困而不失其所亨其惟君子乎者，此以二體言之。下坎為險，上兊為說，言君子雖居窮困險難之時，而能以聖人之道自說樂之，則處險而不改其說，是於困而不失其所以亨通之道，非君子其能與於此。

"Peril brings joy, in困境 without losing the way to success, this is the way of the gentleman." This statement refers to the combination of the upper and lower trigrams. The lower trigram is Kan, representing peril and danger, while the upper trigram is Dui, representing harmony and joy. It means that even when a gentleman is in a difficult and perilous situation, he can still find joy through the way of the sage, remaining joyful even in peril, and not losing the path to success. Such a state of mind is not achievable by anyone but the gentleman.

貞大人吉以剛中也者，即九二九五也。言二五皆有剛明之徳，而又得其中，是大有賢徳之人也，故君子居此困窮之時，必當持正此大有徳之人也。有言不信尚口乃窮也者，君子當是窮困之際，道不得行，言不見信，苟尚口頰，徒益至於窮困也。

"The divination says, 'The oracle is auspicious for the great man, because of his strong and enlightened virtue.' This refers to the second and fifth lines, the Nine in the Second and the Nine in the Fifth. Both the Second and the Fifth lines possess strong and discerning virtue, and each occupies the central position of the lower and upper trigrams respectively, making them great and virtuous persons. Therefore, when a gentleman is in a state of hardship, he must adhere to the right path and take these virtuous persons as his model. 'If there are words but no trust, then speaking much will lead to ruin.' This means that when a gentleman is in hardship and his way is not understood, his words are not believed. If he continues to rely solely on eloquent speech, he will only hasten his own downfall."

象曰：澤無水，困。君子以致命遂志。

The Image Commentary says: A marsh without water is the image of the hexagram ofpredicament. The superior person takes inspiration from it, and even if he must sacrifice his life, he will strive to realize his aspirations.

義曰：兊為澤，坎為水。夫水本聚於澤上而浸潤萬物，今水反在澤下，是萬物不被其潤澤，猶君子之人所以居大位而澤天下之民，今反在困窮之地，是其道不及於天下，此困之象也。

Hu Yuan explained that Dui represents a marsh and Kan represents water. Water should naturally gather in the marsh to nourish all things, but now the water flows down below the marsh, so all things cannot receive its nourishment; this is like a gentleman who should be in a high position to benefit the people, but now he is in a state of hardship, his virtue not reaching the world. This is precisely the imagery of the hexagram Guan.

君子以致命遂志者，命謂天之所命也，致謂極盡之義。言君子有仁義之道蘊諸其身，固當居大位、處重權，施其事業於天下以澤萬民則宜矣。今居於窮困之間，使其道不得以行，是事非已招，咎非己致，匪人力所為，蓋天命之使然也。然而君子之心自達於性命之理，不以困躓易其操，不以貧賤變其節，恬然自樂以遂其志也。

What is meant by "the gentleman acts with his destiny to fulfill his aspirations": "Destiny" refers to the mandate bestowed by Heaven, and "to achieve" means to exhaust one's efforts or to go all out. This means that the gentleman holds the way of benevolence and righteousness within himself, and should be in a position of high status and hold great power, carrying out his endeavors for the benefit of the world and the people. Now, however, he finds himself in poverty and hardship, unable to put his way into practice. This situation is not something he has brought upon himself, and this burden is not of his own making; it is not within human power to change, but is indeed determined by Heaven's mandate. Yet the gentleman's heart understands the principles of nature and destiny, and does not change his conduct even in times of hardship and adversity, nor does he alter his principles even in poverty and low status. He remains content and joyful in pursuing his aspirations.

初六：臀困于株木，入于幽谷，三歲不覿。象曰：入于幽谷，幽不明也。

The Line Statement for the first line says: The buttocks are sore from hitting a dry tree stump and fall into a deep valley, where no one is seen for three years. The Image Commentary says: Falling into a deep valley is because it is dark and not bright.

義曰：臀者，最處卑下之物也；株木者，枯老朽槁之木。初六居困之始，在陂險之下，其體陰柔不能自濟。雖上有九四為之應，然為二所間隔，又有六三上無其應，下比於四，初以三專侵已之正應，是以已欲上進而不得，又最在於下，是猶困於枯槁之木，更無生長繁盛之意也。

Hu Yuan explained that "tun" refers to the lowest part of the human body; "zhu mu" refers to a rotten and withered tree stump. Initially, the line "Chu Liu" is at the beginning of the "Kun" hexagram, located at the very bottom of the dangerous and trapped situation. It is itself yin and weak, lacking the strength to save itself. Although there is a corresponding line "Jiu Si" above it, it is blocked by "Jiu Er" in between; also, there is "Liu San" below it. "Chu Liu" therefore believes that "Liu San" has taken and occupied its proper corresponding line. Thus, it wants to advance upward but cannot, and since it is at the very bottom of the entire hexagram, it is like being trapped on a rotten tree stump, with no hope of growth or prosperity.

入于幽谷者，初既居窮困之下，不能自濟，進不得已之應，如入於幽暗深谷之中而無所明顯也。三歲不覿者，此爻窮困已甚，雖有四之正應而為二三之所間，使不得進，而又在於下體，難於上進，至於三歲之間亦未得與四相見。象曰入于幽谷幽不明也者，初最居下，如困於幽暗深谷之中，無所明顯也。

The phrase "entering a dark valley" refers to the fact that the line Initial Six is at the very bottom of hardship, unable to save itself, and unable to reach the corresponding Nine in the Second position. It is like falling into a dark and deep valley where everything is unclear. The phrase "three years without meeting" indicates that this line has already fallen into deep hardship. Although there is a corresponding Nine in the Fourth position, it is blocked by Nine in the Second and Six in the Third, preventing it from advancing. Moreover, since it is in the Lower Trigram, it is inherently difficult to move upward, so it has not been able to meet with Nine in the Fourth for three years. The Image Commentary says, "entering a dark valley, dark and unclear," meaning that Initial Six is at the very bottom of the hexagram, like being trapped in a dark and deep valley where nothing is clear.

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。

Nine in the Second Line Statement says: Overindulgence in wine and food will be a burden; the crimson girdle of the Son of Heaven is about to be bestowed; it is appropriate to hold sacrifices; going to war will bring misfortune, but there is no fault. The Image Commentary says: Being burdened by wine and food is because Nine in the Second is in the center and auspiciousness is about to arrive.

義曰：凡居窮困之時，必有剛明之才，然後能濟於世。今九二以剛陽之質處下卦之中，有剛明之徳，是能自濟者也。既有剛明之徳而能自濟，則眾皆歸之；歸之者眾，則所奉者厚，故困于酒食，饜飫之象也。

Hu Yuan explained that whenever one is in a situation of hardship, one must possess strong and discerning abilities in order to be of benefit to the world. Now, nine two, with its yang strength, is located in the central position of the lower trigram, possessing the virtue of firmness and clarity. It is a person who can save himself. Having the virtue of firmness and clarity and being able to save himself, others will all come to follow him. With many followers, the wine and food offered to him will be abundant. Therefore, it is said, "trapped in wine and food," which depicts a situation of being overfed and thus constrained by abundance.

朱紱方來者，朱紱，天子之服，天子純朱紱；方，將也。言九二既有剛明之才、大中之徳，為眾人所歸，則天子必委任之。既委任之，則降體貌以禮之，厚恩命以尊寵之，是天子寵命將至，故曰朱紱方來。

The phrase "Al crimson robes are about to come" means that "al crimson robes" refer to the ceremonial garment of the Son of Heaven, specifically the red under-skirt worn by the Son of Heaven. "About to come" indicates an imminent occurrence. This refers to the fact that the Nine in the Second line possesses both a strong and bright ability and a great and upright virtue, thus attracting the allegiance of the people. Since he is entrusted with a position, the Son of Heaven will surely honor him with respectful treatment and generous commands to show reverence and favor. This indicates that the Son of Heaven's favor and appointment are about to arrive, hence the phrase "Al crimson robes are about to come."

利用享祀者，凡易中言享祀之類，皆謂以至誠上通於神明。九二既為眾人所歸，又為天子所任，則必能進其至誠，率天下之人以奉於上，如享祀之時竭誠以通於神明也。

The phrase "utilizing the service of sacrifices" means that whenever the Zhou Changes speak of sacrifices, they refer to using sincere heart to connect with the divine. Since the Nine in the Second is followed by the people and entrusted by the Son of Heaven, it must surely manifest its utmost sincerity, leading the people to serve the sovereign, just as one would fully express sincerity in sacrificial rites to communicate with the divine.

征凶無咎者，以此九二其勢已尊，其權已重，其寵已隆，人臣之分盡於此矣。若不知止而復求其進，凶禍必至矣。夫凶禍之來，皆已所招，非他人所致，復何咎於人哉，此亦戒之之意也。象曰困于酒食中有慶也者，言九二有剛明之徳，居得其位，而為天子所任，得行其道於天下，而有喜慶之事也。

The phrase "If you proceed, there will be danger, but no blame" means that by this point, the second line (Nine Two) has attained a high position, holds great authority, and enjoys great favor. As a subject, its duty has reached its peak. If it does not know when to stop and continues to seek advancement, calamity and misfortune will surely come. This calamity is entirely self-inflicted, not caused by others, so who can be blamed? The Line Statement says this to serve as a warning. The Image Commentary states, "Restricted by food and drink, there is joy in the middle," meaning that Nine Two possesses the virtue of firmness and clarity, is in a proper position, and is entrusted by the sovereign. It can thus promote its way throughout the world, leading to something joyful and commendable.

六三：困于石，據于蒺藜，入于其宮，不見其妻，凶。象曰：據于蒺藜，乘剛也。入于其宮，不見其妻，不祥也。

The third line statement says: Blocked by a stubborn stone, sitting and lying on thorns, returning home but not seeing one's wife, it is dangerous. The image commentary says: Sitting and lying on thorns is because it is above the yang strength; returning home but not seeing one's wife is an ominous sign.

義曰：石者，堅頑之物也；蒺藜者，草之有刺者也。大凡居困之際，必有剛明中正之徳，乃能自濟。今此六三以陰柔之質處於陽位，是履不得其正；過於六二，是行不得其中。以不中不正之身妄據崇髙之位，上無其應，當困之時，上進則有九四之剛陽以隔塞其路，故曰困于石。

Hu Yuan explained: "Shi" refers to something hard and stubborn; "Ji Li" refers to a kind of thorny grass. Generally, when one is in a state ofpredicament, one must possess the virtue of being strong, clear-sighted, and staying in the center and upright in order to save oneself. Now, the sixth line in the third position, being of a yin and soft nature, is in a yang position, which is not proper. It also goes beyond the sixth line in the second position and occupies the top of the lower trigram, thus not being in the center. With such a position that is neither in the center nor proper, it arrogantly occupies a high position, and there is no corresponding line above it. In a state ofpredicament, it wishes to advance upward, but is blocked by the ninth line in the fourth position, which is yang and strong. Therefore, it is said "trapped by stone."

下而欲守其位，則乘於九二之剛。夫九二以中正之才為己所乘陵，則反害於己，故曰據于蒺藜，是進退皆不得其安也。入于其宮不見其妻凶者，言三以柔順不正之質，進既不得行道，退又不獲所安，上又無正應以為己輔，是其窮困至極，則雖至親之人尚不可得而見之，是猶入其宮而不見其妻，此凶之道也。

Retreating to hold one's position, yet standing on the yang strength of Nine in the Second. Nine in the Second is a person of upright and proper virtue, but now being overshadowed by Six in the Third, it inevitably harms Six in the Third. Therefore, it is said, "Standing on thornbushes"—neither advancing nor retreating, with no secure place to stand. It is said, "Entering one's palace, yet not seeing one's wife, calamity": Six in the Third, with weak and improper qualities, cannot advance to promote its path, nor retreat to find stability. Above it there is no proper corresponding line to support it, showing its extreme困境. At this point, even the closest person cannot be seen, like entering one's own gate yet not seeing one's wife, which is precisely the way to invite calamity.

故先聖亦係此爻曰：非所困而困焉，名必辱；非所據而據焉，身必危。既辱且危，死期將至，妻其可得見耶。象曰據于蒺藜乘剛也者，言六三所以據于蒺藜者，蓋乘九二之剛也。不祥者，祥，善也，以不見其妻而罹其凶，是豈為祥善者哉。

Therefore, the ancient sages in the "Great Treatise" also said about this line: one should not be trapped, yet one finds oneself trapped, and thus reputation will surely suffer; one should not occupy a position, yet one insists on doing so, and thus personal safety will surely be in peril. Suffering both disgrace and danger, death is imminent, and how could one see his wife again? The "Image Commentary" says, "Sitting on thornbushes, riding on strength," meaning that the reason why the line six in the third is like sitting on thornbushes is precisely because it is riding on the yang strength of line nine in the second. As for the term "not auspicious" ("不祥"), "祥" means good fortune; if one cannot see his wife and encounters misfortune, how can this be considered good fortune?

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。

Nine in the Fourth Line Statement says: Coming forward slowly and hesitantly, trapped by a firm chariot, somewhat embarrassed, but ultimately there will be a result. The Image Commentary says: Coming forward slowly is because its mind is attached to the initial six below; although the position is inappropriate, it will ultimately find a corresponding and harmonious partner.

義曰：徐徐者，舒緩不敢決進也。金者，堅剛之物；車者，至剛載物而行者也，謂九二也。按此九四爻以陽居陰，居非其位，當困之時與初為正應。然九二在下，上無其應，欲其比之，固塞已路，使不得以相會遇，是以九四不可決然而行，但徐徐然舒緩而圖之也。

Hu Yuan explained that "xuxu" refers to a slow and hesitant manner, unwilling to move forward decisively. "Jin" refers to something hard and strong, and "che" refers to something extremely sturdy that can carry things and move forward. Both refer to nine in the second line. The fourth line, which is a yang line in a yin position, is not in the proper place; it is in a difficult situation and forms a correct response with the first line. However, nine in the second line is below, and since there is no corresponding line above it, it wants to attract the first line to be close to it, thus blocking the way of nine in the fourth line, preventing it from meeting with the first line. Therefore, nine in the fourth line cannot move forward decisively and can only slowly and calmly plan.

吝，鄙吝也，以已有正應而為二所固塞，是鄙吝之道也。有終者，九四既履非其正，為二之所間隔，然當困之時，上下相求，雖為二所隔，而初六本與己為應，但緩而圖之，則初六終與己為之應也。

"Lint" means being in a state of hardship and obstruction: one clearly has the proper response, but is blocked by Nine in the Second, which is the way of being confined.the so-called "having a proper conclusion": although Nine in the Fourth is in an improper position and is also blocked by Nine in the Second, during times of difficulty, the upper and lower parts seek each other; even though blocked by Nine in the Second, Six at the Beginning originally corresponds with oneself. As long as one plans carefully, Six at the Beginning will eventually correspond with oneself.

象曰來徐徐志在下者，徐徐而來，蓋本與初為正應，是志在於下也。雖不當位有與也者，以陽居陰，不當位者也，然初六之陰本已之正應，既為正應，雖見隔於九二，亦終有相與之道也。

The Image Commentary says, "Coming slowly, the mind is fixed below," meaning that the nine in the fourth position comes slowly because it originally corresponds properly with the six at the beginning, and its mind is fixed on the lower position. "Although it is not in the proper position, it has a corresponding partner," meaning that the nine in the fourth position, being a yang line, is in a yin position, which is indeed not proper; however, the six at the beginning is originally its proper corresponding line. Since it is a proper correspondence, even though the nine in the second position is in between, there will eventually be a way for them to come together.

九五：劓刖，困于赤紱，乃徐有說，利用祭祀。象曰：劓刖，志未得也。乃徐有說，以中直也。利用祭祀，受福也。

The Line Statement of the Fifth Line says: Using severe punishments such as cutting off the nose and amputating the feet leads to being trapped by the feudal lords wearing red sashes; if one proceeds slowly, there will be joy, and it is appropriate to hold a worship ceremony. The Image Commentary says: Using severe punishments indicates that the aspirations have not yet been realized; proceeding slowly brings joy because the Fifth Line is in the center and acts with uprightness; it is appropriate to hold a worship ceremony because this can receive blessings.

義曰：劓者，割鼻之刑也；刖者，斷足之刑也；赤紱者，諸侯之服也。按《毛詩·車攻》篇云：赤紱金舄，會同有繹，是言諸侯來朝用此赤紱也。

Hu Yuan explained that "ni" refers to the punishment of cutting off the nose, "yue" refers to the punishment of cutting off the feet, and "chi fu" refers to the clothing of the feudal lords. According to the "Xiao Ya" section of the "Mao Shi" ("Poetry"), it says, "Chi fu jin xi, hui tong you yi," which describes the feudal lords wearing red girdles and gold-embroidered shoes when attending court meetings. This shows that chi fu is a symbol of the feudal lords.

此五所以言劓刖困于赤紱者，言五居困之時，眾所不附，為困之主，困之極者也。夫居困之時，眾所不附，當寛其慈惠，以仁義之道居已以下於人，則人皆樂而歸之。今不能寛其慈惠，反以剛壯之道、刑罰之威以服其人，使民畏而從之，欲天下諸侯皆從於己，然後以威力服之，非心服也，故人必不從，反為諸侯之所困也。

The reason why the line Nine in the Fifth is described as 「劓刖，困于赤绂」 is because Nine in the Fifth is in a state ofpredicament, and everyone refuses to submit. It is the main line that causes thepredicament and the line that is most deeply trapped. When in apredicament and with no one willing to submit, one should instead show mercy and kindness, govern with righteousness and humility, and be modest towards others. In this way, everyone would be willing to submit. However, now it refuses to show mercy and instead uses harsh measures and punishments to force people into submission, making the people obey out of fear. It wants to make all the feudal lords submit, but does so through force rather than sincere conviction. Therefore, people will certainly not submit willingly, and instead will be trapped by these feudal lords.

乃徐有說者，言九五本居得其中，又履得其正，雖始失於威暴而為人所不從，若能徐徐緩而圖之，施徳布惠，則人必感恱而從矣。然亦利用祭祀者，言九五緩而圖之以有感恱之道，必須盡其至誠以接天下，猶祭祀之時盡其至誠以通於鬼神也。

The phrase "only gradually does it become clear" means that the Nine in the Fifth position originally resides in the central position of the upper trigram, and its position is proper. Although it initially appears harsh and fierce, not easily accepted by others, if it can slowly and calmly plan, practice virtue and spread kindness, people will certainly be moved and follow it. As for the statement "it is advantageous to perform worship," it means that in order for the Nine in the Fifth to achieve a heart-moving effect through gradual planning, it must show full sincerity towards all people, just as during worship one must fully express sincerity to communicate with spirits.

然二雲利用享祀，五雲利用祭祀者，蓋至誠至信其禮則一，但九二人臣之位，九五人君之位，居君臣之分、尊卑之差，豈可無別，故二曰亨祀，五曰祭祀也。象曰劓刖志未得也者，言五專尚劓刖威服於人，而人心將不樂從，故其志未有所得也。

As for the phrase "utilizing sacrifices" in Nine Two and "utilizing worship" in Nine Five, this is because in terms of fully expressing sincerity and trust, the meaning of ritual is essentially the same. However, Nine Two is in the position of a minister, while Nine Five is in the position of a ruler. Since there is a distinction between the roles of ruler and minister and the difference in rank and status, there must be a distinction. Therefore, Nine Two uses "sacrifices" and Nine Five uses "worship." The Image Commentary says, "Nose amputation and foot amputation, the will has not yet been realized," meaning that Nine Five relies solely on severe punishments such as nose amputation and foot amputation to intimidate people. This will make people unwilling to obey, so his will cannot be realized.

乃徐有說以中直也者，言五所以緩而圖之有感恱之道者，由已居得其中，行得其直故也。利用祭祀受福也者，九五若能盡其至誠以接於下，猶祭祀以受福也。

"Only then does it gradually become clear, because it is upright and sincere." This means that the Nine in the Fifth is able to achieve a moving effect through slow and deliberate planning because it is in the central position and acts with integrity. "It is beneficial to worship, and thus receives blessings." This means that if the Nine in the Fifth can fully express sincere devotion towards the people below, it is like worshipping and receiving the blessings of the divine.

上六：困于葛藟，于臲卼，曰動悔有悔，征吉。象曰：困于葛藟，未當也。動悔有悔，吉行也。

The line statement of the sixth line at the top says: Being entangled by vines, in an unstable position, one's mind is full of calculations, and any movement would lead to regret; yet because one knows there will be regret, traveling becomes auspicious. The image commentary says: Being entangled by vines is due to being in an inappropriate position; even though one knows that movement will bring regret, proceeding forward is still favorable.

義曰：葛藟者，蔓生之藤；臲卼者，不安之地也。言上以柔弱之質，下無其應，居於卦外極困之地，不能自濟，是以困於繞，不得所安，困之甚者也。

Hu Yuan explained that "Ge Lui" refers to a climbing vine, and "Nian Wu" refers to an unstable and shaky situation. This describes the Sixth at the Top, which, with its weak nature, has no corresponding line below it, and is located outside the hexagram, in the most desperate and difficult position. It is powerless to save itself, thus being entangled by the binding of the vine-like strands, unable to find a place to rest, and represents the most deeply trapped line.

曰者，思謀之辭。凡吉凶悔吝生乎動者也，上六既處極困，則思謀其身，處度其事，動必有悔吝。既動而有悔，必當冒難而往以求其變通，不顧險難，決然而往，則可獲其吉矣。

The character "曰" in the Line Statements refers to careful consideration and contemplation. The Great Treatise below states that good fortune, misfortune, regret, and hardship all arise from action. Since the Sixth at the Top is in an extremely difficult situation, it must plan for its own survival and assess the matter carefully. Knowing that any action will surely lead to regret and hardship, it should still bravely proceed, facing difficulties and seeking a turning point and flexibility. By resolutely advancing despite the dangers, it can achieve good fortune.

象曰困于葛藟未當也者，上六居困極之地，非所當居而已居之，所以有繞之困也。動悔有悔吉行也者，上六既居難中，不可不動，必冒難而行，則獲其吉也。

The Image Commentary says, "Trapped among vines, it is not appropriate," meaning that the sixth line at the top is in a state of extreme difficulty and should not be there, yet it is, hence the entanglement like vines. "Movement brings regret, but it is a fortunate course of action," meaning that since the sixth line at the top is in hardship, it cannot avoid taking action; as long as it dares to move forward despite the difficulties, it will achieve good fortune.

井：改邑不改井，無喪無得，往來井井。汔至，亦未繘井，羸其瓶，凶。

The Hexagram Statement of the Well says: A city can be moved and changed, but a well cannot be moved or changed. The water in the well is drawn every day without ever running out, and even if it is not drawn for a long time, it does not overflow. It cannot be said to be lost, nor can it be said to be gained. All who pass by come to this well for water, and the well remains the same well. However, when the water is nearly reaching the mouth of the well, the rope has not yet fully drawn out, and instead the water jar is tripped and overturned, which is a dangerous situation.

義曰：按《序卦》云「困乎上者必反下」，故受之以《井》。蓋言君子之人升進不已，則必至於窮困；既困於上，則必反而歸於下，此《井》所以次於《困》也。改邑不改井者，邑者，都邑，人民之所聚居也；井者，是居其地而不可遷改也。夫都邑，民所居也，則可以遷；井之為徳，則不可遷。夫邑之名猶君子之身，井之義猶君子之徳。君子之身可貴可賤，可富可貧，可生可殺；君子之道則不可為富貴貧賤生死所加損。

Hu Yuan explained that the "Xu Gua Zhuan" says, "Those who are trapped above must return below." A person in a high position who is trapped must necessarily return to a lower position, hence the "Goon" hexagram is followed by the "Well" hexagram. This means that a gentleman constantly ascends, but eventually meets with hardship; when he is trapped above, he must return to a lower position, which is why the "Well" hexagram comes after the "Goon" hexagram. It is said, "Changing the city does not change the well." "City" refers to the towns and cities where people live together, while "well" refers to something dug into the land that cannot be moved. A city is merely a place where people live and can be moved; however, a well's nature cannot be moved. The name of the city is like the body of a gentleman, while the meaning of the well is like the virtue of a gentleman: a gentleman may be esteemed or despised, rich or poor, alive or dead, but the Dao he upholds will not be increased or decreased in the slightest due to wealth, poverty, life, or death.

無喪無得者，夫井之淵源，終日汲之而不為之喪失，雖終歲不汲亦不至於盈滿。猶君子積其徳於身，至於用與不用，乃君民之幸與不幸耳，於君子之身何所損益哉！往來井井者，井所以汲水濟於時也，往者取其井，來者亦取其井，往來之人莫不資其養、蒙其利也。猶君子之徳，所居之處逺邇之人皆受其賜，以至鰥寡孤獨、昆蟲草木無不被其澤也。

The phrase "without loss or gain" means that the well has a deep source, so even if it is drawn all day it will not run dry, and even if it is not drawn all year it will not overflow. This is like a gentleman who accumulates virtue within himself; whether or not he uses it in the end is merely the fortune or misfortune of the ruler and the people, and does not affect the gentleman himself. The phrase "coming and going, the well is always full" means that the well's use is to provide water for people, to benefit the present generation. Those who go away take water from this well, and those who come take water from this well; all who pass by depend on it for sustenance and benefit. This is like the virtue of a gentleman; wherever he resides, people near and far receive his blessings, so that even the widowed, the orphaned, the elderly without children, and even insects and plants all receive his nourishment.

汔至亦未繘井羸其瓶凶者，汔猶幾也，將至之謂也；繘者，汲水之綆也；羸者，綰絆之謂；瓶者，汲水之器。凡井之有濟人之功，今水將至而綆未出於井，則羸其瓶而傾覆之，其澤不能及於人，凶之道也。猶君子以道徳仁義正身履行，本欲以濟眾也，必須致於有位，使其澤及於民物，則功必有成也；而反有至中道而自傾覆其徳，則澤反不能施天下，亦凶之道也。

As for "Qì zhì, yì wèi juàn jǐng, léi qí píng, xiōng": "Qì" is equivalent to "jī", meaning about to arrive; "juàn" is the rope used for drawing water; "léi" means to entangle or bind; "píng" is the vessel used for fetching water. A well originally has the function of benefiting the people, but now the water has reached the well's mouth, yet the rope has not yet been drawn out of the well, and instead the water vessel is entangled and overturned. Thus, the well's nourishing power cannot reach people, which is a dangerous situation. This is like a gentleman who cultivates himself with virtue and righteousness, and practices what he has learned, intending to benefit others. He must therefore be in the right position so that his benevolence can reach the people and all things, and his achievements can truly be realized. If instead he falls away halfway, his virtue is overturned, and his benevolence cannot be extended to the world, which is also a dangerous path.

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 Commentary on the Judgment says: The wind wood penetrates into the water and lifts the water up, which is the Well hexagram. The well can nourish people and never runs out. "Changing a city but not the well" is because the Nine in the Second and the Nine in the Fifth possess the virtue of "strong and central." "Strong" refers to the yang line, and "central" refers to the line position in the middle of the upper and lower trigrams. Together, they mean strong and vigorous yet maintaining the center without deviation. "The water is almost reached but the well has not yet been drawn" means the benefit of drawing water to help others has not yet been achieved. "The vessel is broken" is why there is danger.

義曰：此先以二體明井之義也。坎為水，巽為木，又為入，木能入水而舉上其水，井之象也。井養而不窮者，夫井泉源之所聚，往者來者皆取以為養而無有窮盡也。改邑不改井乃以剛中也者，言都邑之人居可以遷，井者掘地為之不可以遷。猶君子身可以窮達，徳不可以移易，若是惟二五能之。二五以剛中之徳，則不為富貴貧賤生死之所移，其徳至造次顛沛之間未始變其道，如井之不遷也。汔至亦未繘井未有功也者，言水汔至而綆未出於井，其功未濟於人也。羸其瓶是以凶也者，所汲之綆既未出於井，而又羸綰其瓶以傾覆其水，如君子不能濟人，而又傾敗其仁義，中道而止，是凶道也。

Hu Yuan explained that the Commentary on the Judgment first uses the structure of the upper and lower trigrams to explain the meaning of the hexagram "Well." The lower trigram is Kan, representing water, and the upper trigram is Xun, representing wood. Xun also has the meaning of "entering," and wooden tools can be plunged into water to lift it up, which is exactly the image of a well. The phrase "the well nourishes without end" means that the well is a place where springs converge, and people coming and going all draw water for sustenance, never running dry. The phrase "changing the city but not the well, because it is strong and central" means that a city is where people live and can be moved, but a well is dug into the ground and cannot be moved. This is like a gentleman who may be in poverty or in prosperity, but his virtue cannot be changed. Only the second and fifth lines, which are strong and central in virtue, remain steadfast against wealth, poverty, life and death. Even in times of sudden misfortune and hardship, they do not change their way, just as a well cannot be moved. The phrase "almost reaching the well but not yet drawing water, there is no success" means that although water has been lifted to the well mouth, the rope has not yet been drawn out of the well, and the benefit to people has not been achieved. The phrase "the bottle is broken, hence misfortune" means that the rope has not yet been drawn out of the well, and the water bottle is caught and overturned, spilling the well water. This is like a gentleman who cannot help others, but instead ruins his own benevolence and righteousness, abandoning the task halfway, which is the path of danger.

象曰：木上有水，井。君子以勞民勸相。

The Image Commentary says: A vessel filled with water on top of a wooden structure represents the image of the Well hexagram. The superior person takes inspiration from this image, comforts and nurtures his people, and encourages and supports them.

義曰：巽為木，坎為水，木能入水而舉上其水以濟於人，有井之象。君子法此井象，以勞來安恤其民而勸相之。勸者，舉天下之賢才，黜天下之不肖，興庠序之教化，施禮樂之道，以勸天下之人，使皆知遷善而逺罪也。相，助也，謂勸農、輕徭薄斂、節儉國用，所以助其生也。既勞以安之，又勸相以助其生，是以仁義之道被於民，得井之義也。

Hu Yuan explained that Xun represents wood and Kan represents water. A wooden vessel can enter water and draw it up to benefit people, hence the image of a well. The gentleman takes this well image as a model, treating the people with care, attracting them, providing for them, and showing compassion. What is called "encouragement" refers to promoting the virtuous throughout the world, dismissing the wicked, establishing schools for education, and promoting the rites and music, using these to encourage people throughout the world to become virtuous and avoid wrongdoing. What is called "governance" means assistance, referring to encouraging agriculture and sericulture, reducing labor service and taxes, and saving state expenses, thus helping the people to live. By both caring for and stabilizing them, and by encouraging and assisting them to live, the way of benevolence and righteousness is spread among the people, which is exactly the meaning of the "Well" hexagram.

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。

The Line Statement for the first line says: The well is full of mud, and the water is not drinkable; an old well that has been abandoned for a long time, not even birds come to it. The Image Commentary says: 'The well mud is not drinkable' because it is in the lowest position; 'the old well has no birds' means it was neglected by people at that time.

義曰：泥者，水之滓穢也。初六以陰柔之質滓穢沈滯，居一卦之下，上無其應，其功不能及於上，是井之滓穢沈滯至於為人之所不食也。舊井者，久廢之井也；禽者，至賤之物也。久廢滓穢沈滯，雖至賤之禽猶不向之，則人不食可知矣。以人事言之，猶人不能修潔其已，不能日新其徳，不務升進而自處於卑下之位，為人所不與也。象曰井泥不食下也者，下謂處於卑下，功不及於物也。時舍者，蓋利不被於人，故為時人之所共棄舍也。

Hu Yuan explained that "ni" refers to the sediment and filth in water. The line "Chu Liu" is a yin and soft substance that is stagnant at the bottom, occupying the lowest position in the entire hexagram, and there is no corresponding line above it. "Ying" refers to the mutual response between a yin line and a yang line, such as between the first and fourth lines, the second and fifth lines, and the third and sixth lines. Therefore, its function cannot reach above, just like stagnant and turbid well water that no one is willing to drink. "Old well" refers to a well that has long been abandoned, and "qin" is the most despised animal. When a well is long abandoned, sediment accumulates at the bottom, and even birds are unwilling to approach; it is unthinkable that people would drink from it. In terms of human affairs, this is like a person who cannot cultivate himself, who does not strive to renew his virtue daily, who does not seek advancement but instead is content with a low position, thus receiving no praise from others. The "Image Commentary" says, "Well water with mud is not drunk, because it is at the lower position," where "lower" refers to being in a low position and unable to benefit external things. It says "time of abandonment" because its benefits do not reach people, so it is abandoned by people of the time.

九二：井谷射鮒，甕敝漏。象曰：井谷射鮒，無與也。

The Line Statement of Nine in the Second says: The well water flows down like a stream, watering small fish; the earthen jar used for drawing water is broken, and water leaks out from below. The Image Commentary says: 'The well in the valley waters the frog,' because there is no one above to support it.

義曰：谷者，溪谷也；鮒即鮒魚也，積穢之所生；甕者，停水之器。凡井之道，所以汲取以濟於物。今九二處下卦之中，上無其應而下比於初，猶溪之水下注射於積穢之物，又如甕之敝敗，其水下漏，是皆言其功不能上濟於物也。以人事言之，君子之人有仁義之術，可以濟於天下，為生民之福，而潛身晦跡以自卑下，不務升進以行其道，其澤不能及於物，以是天下之所共不與者也。

Hu Yuan explained: "Gu" refers to a valley stream, "Fu" is a small fish like the crucian carp, living in dirty stagnant water, and "Weng" is a vessel for holding water. The function of a well is originally to draw water up to benefit all things. Now, nine in the second position is in the middle of the lower trigram, and above it there is no corresponding line, yet it is adjacent and connected with six at the beginning -- "bi" means two lines close to each other and attached to each other -- this is like stream water flowing downward onto dirty small fish, or a clay jar broken, with water leaking out from below. These are all describing its function not being able to benefit things above. In terms of human affairs, a gentleman possesses the virtue of benevolence and righteousness, and should be able to benefit the world and benefit the people, yet he hides himself and remains obscure, content with being lowly, unwilling to advance to promote his way, so his kindness and benefits do not reach external things, thus not receiving the approval of the people.

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。

The third line statement says: The well has been cleaned and purified, yet no one comes to drink from it, causing me sorrow. This well is indeed drinkable. If the king is enlightened and appoints the right people, the ruler and subjects will both receive blessings. The Image Commentary says: "The well is cleaned but not used" indicates sorrow because the way is not being implemented. "Seeking a wise king" means hoping for a discerning ruler so that all under heaven may share in the blessings.

義曰：渫者，清潔之貌，言九三以陽爻居陽，履得其正，有剛明之才而在下體，如井之清潔而不為人之所食，亦若君子有仁義之術，不為時君之所用。惻者，憂惻也。言君子所憂者，非憂其一身貧賤，憂其君不堯舜，憂其民不仁壽，故其中心惻然，蓋以其道徳仁義不見用於上，其澤不能及於天下也。且井之清潔，可用取汲而濟於物；君子有道徳，可以升進而濟天下之民。然所患者，上無明君以察己之道徳。若王者有至聖聰明之資，能察己之道徳以升進於位而任用之，使其道行於天下，致君於堯舜，躋民於仁壽，則君臣上下罔不賴其徳而受其福慶也。

Hu Yuan explained that "xie" means to wash and clean. The Nine in the Third is a yang line in a yang position, which is properly placed -- when a yang line is in a yang position and a yin line is in a yin position, it is called "getting the proper position." This line represents a man of strong and enlightened virtue who is still in the lower trigram, like clean well water that no one comes to drink; it is also like a gentleman who possesses benevolence and righteousness but is not appointed by the contemporary ruler. "Ce" means sorrow. The gentleman's sorrow is not about his own poverty or low status, but about the ruler not becoming a sage like Yao or Shun, and the people not enjoying the blessings of benevolence and long life. Therefore, his heart is full of sorrow: his virtue and righteousness are not adopted by those above, so his benevolence cannot reach the people. Moreover, since the well is already clean, it should be used to benefit all things; since the gentleman has virtue, he should be promoted to benefit the people. What he is worried about is that there is no wise ruler above who can recognize his virtue. If the ruler has the highest wisdom and discernment, and can recognize his virtue and appoint him to the appropriate position, using his way to govern the world, making the ruler become a sage like Yao or Shun, and raising the people to the state of benevolence and long life, then both ruler and people will rely on his virtue and share the blessings together.

象曰井渫不食行惻也者，行者，所行之道也，蓋君子有致君經世之才，今反不用，則智謀不補於君，膏澤不下於民，故所以憂惻其道不行於時也。受福者，是君子必求明王以務升進於上，使其道大行於天下，則天下之人皆受其福慶也。

The Image Commentary says, "A well cleaned but not used, indicates compassion in action." Here, "action" refers to the path one promotes. A gentleman inherently possesses the ability to assist the sovereign and manage worldly affairs, yet he is now not appointed. His wisdom cannot benefit the sovereign, and his kindness cannot reach the people. Therefore, he grieves that his path is not being practiced in the present age. As for "receiving blessings," it means that the gentleman must surely seek a wise sovereign and strive to rise to a high position, so that his path can be widely practiced throughout the world, enabling all under heaven to benefit from his blessings.

六四：井甃無咎。象曰：井甃無咎，修井也。

The Line Statement of the Fourth Line says: Using bricks and stones to build the well wall brings no fault. The Image Commentary says: "Well walling brings no fault" because it is repairing and maintaining the well.

義曰：甃者，以砌累而修補者也。按此一爻以陰居陰，處得其正，能自修飾，使其泉源清潔為人所食，亦猶君子修潔其行，有仁義之道可以濟於天下。然位不得中，尚未汲以濟於人，是君子雖未見用，亦可自守其正而獲無咎也。

Hu Yuan explained that "zhou" refers to repairing the well wall by building with bricks and stones. This line has a yin line in a yin position, which is properly placed, enabling self-reform and maintenance, making the well's spring clean and drinkable. This is like a gentleman cultivating his virtue, holding the way of benevolence and righteousness, which can benefit the world. However, its position is not in the center, and it has not yet reached the point of being drawn upon to help others. This shows that even though a gentleman has not yet been appointed, he can still remain on the right path without making mistakes.

九五：井洌，寒泉食。象曰：寒泉之食，中正也。

The Line Statement of the Fifth Line says: The well water is clear, and the cool spring water can be used for drinking. The Image Commentary says: Clear spring water can be used for drinking because the Nine in the Fifth is both in the central position and in the proper position.

義曰：洌者，清潔之貌。按此一爻以陽居陽，處得其正，以剛居中，清潔其行，是猶井之有寒泉清潔不撓，為時人所汲而食之。以人事言之，是聖賢之人居至尊之位，有剛明中正之徳，有仁義之道，可以為天下之法則，可以生成天下之民，以至往者來者皆得而濟之也，故若井洌寒泉，為時人之所共食也。

Hu Yuan explained that "liè" refers to the appearance of being clear and pure. This line has a yang line in a yang position, which is proper, and it is located in the middle of the upper trigram, possessing a strong and vigorous quality. Its conduct is clean and upright, just like the cold spring in a well that remains clear and undisturbed, being drawn upon by people at that time. In terms of human affairs, this represents a sage or virtuous person who holds the supreme position, possessing the virtue of being strong, vigorous, and enlightened, and being both centered and proper, hence called "zhongzheng." He also possesses the principles of benevolence and righteousness, and can serve as a standard for the world, nurturing the people, so that all who come and go can receive his aid. Therefore, it is like the clear cold spring in the well, shared by the people of that time.

上六：井收勿幕，有孚元吉。象曰：元吉在上，大成也。

The line statement of the sixth line at the top says: The well has been repaired and completed; do not cover it with a lid; if it can gain the trust of people, it will achieve great good fortune. The image commentary says: Great good fortune appears at the top position because the well's channel has reached its completion here.

義曰：收者，物之收成也；幕者，蓋幕也。夫井之道，以汲上濟人為功。今上六以陰居陰而處一卦之上，井道之大成者也，猶賢人君子修仁蘊義，沛然發施天下而福蒼生，是君子之道大成也。勿幕者，上六井道既成，則當使天下之人往者來者汲之以得濟養，故不可獨擅其利而蓋幕之也；亦猶君子徳行既成，則當發施於天下，使天下之人皆受其賜，故不可遁于山林而獨善其身，亦不可吝嗇所為而不施發也。有孚元吉者，夫井道大成則天下得汲其惠，君子道成則天下得受其賜，故為天下之人所信；既能取信於天下，所以獲元大之吉也。

Hu Yuan explained: "Shou" refers to the accomplishment of things and their harvest, here meaning that the well has been properly dug and repaired; "mu" means to cover or conceal. The function of a well is to draw water to benefit people. Now, the sixth line at the top, being a yao of yin in a yin position at the top of the hexagram, signifies the completion of the well's function. It is like a virtuous gentleman who cultivates benevolence and nurtures righteousness, fully applying these virtues throughout the world to benefit all people, which is the great achievement of the gentleman's way. The phrase "wu mu" means that since the well's function has already been completed, it should allow all people coming from all directions to draw water and be nourished, and it should not be covered or concealed to monopolize its benefits; similarly, when a gentleman's virtue has been realized, he should apply it throughout the world, allowing all people to receive his blessings, and should not retreat to the mountains and forests, focusing only on personal purity. The idea of "du shan qi shen" mentioned in the "Mengzi" is no longer acceptable at this time. It is also not acceptable to be stingy with one's abilities and unwilling to give them. The phrase "you fu yuan ji" means that when the well's function is fully realized, the whole world can draw its benefits, and when the gentleman's way is fully realized, the whole world can receive his blessings, thus gaining the trust of the people. Being trusted by the people brings about the greatest good fortune.

革：已日乃孚，元亨利貞，悔亡。

The Hexagram of Revolution states: When the matter is accomplished, the people will genuinely believe and be convinced. This hexagram possesses the four virtues of "origin, prosperity, benefit, and constancy"—origin refers to creation, prosperity refers to smooth progress, benefit refers to harmony and suitability, and constancy refers to firmness and integrity—thus eliminating regret.

義曰：按《序卦》云「井道不可不革」，故受之以《革》。凡井之經久必有壊敗，故當淘治穢滓以革易其故，使之鼎新，此《革》所以次於《井》。革者，變革之義也。夫天下暴亂，人民塗炭，是必有大聖之興起，拯治天下，革天下之命令，使天下皆得其寧也。

Hu Yuan explained that the "Xu Gua Zhuan" says "the well must not remain unchanged," hence the "Well" hexagram is followed by the "Change" hexagram. When a well is used for a long time, it inevitably becomes damaged and leaks. Therefore, one must clean out the mud and filth, and renovate it to restore its original function, which is why the "Change" hexagram comes after the "Well" hexagram. "Change" refers to transformation and alteration. When the world becomes tyrannical and chaotic, and the people suffer greatly, there must surely arise a great sage who will save and govern the world, changing the government's policies so that the world can attain peace and stability.

已日乃孚者，已日則事已成之日，孚，信也。夫愚民知久陷於塗炭，雖聖人興起，亦未知聖人之所為，猶恐未免於難，故須聖人丁寧誥戒，使民審知，然後改正朔，易服色，殊徽號，制作禮樂，一新民之耳目，使天下之人皆出孚信於上，故即日不孚，至於已日乃孚。

The phrase "already on the day of the event, people will believe" means that "already on the day" refers to the day when the matter has been completed, and "belief" means to be convinced. The foolish common people know they have long been suffering in hardship, but even when the sage arises, they do not understand what the sage intends to do, still fearing they cannot escape calamity. Therefore, the sage must repeatedly admonish and instruct them so that the people can understand, then change the calendar's beginning of the year, alter the color of the chariots and clothing, establish a new court emblem, and reform the rites and music, making the people feel refreshed. Thus, on the day of the uprising, the people still do not believe, but only on the day the matter is completed will they believe.

元亨利貞悔亡者，元亨利貞，天地生成之四徳，在聖人為仁義禮智。言聖人為革之道至難，必有是仁義禮智之四徳以生成天下之民物，然後合徳於天地，而可以無悔吝之道。苟於四徳有所不備，則將自取悔吝者也。

The phrase "Yuan, Heng, Li, Zhen, regret disappears" means that Yuan, Heng, Li, and Zhen are the four virtues by which heaven and earth nurture and bring forth all things. When applied to the sage, these correspond to Ren, Yi, Li, and Zhi, which are the four virtues of the sage. This indicates that when the sage carries out a great transformation, it is extremely difficult. He must possess the four virtues of Ren, Yi, Li, and Zhi to nurture and bring forth the people and all things under heaven. Only then can he align with the virtues of heaven and earth, and thus achieve no regret or sorrow. If any of these four virtues is lacking, regret will follow.

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 Commentary on the Judgment says: The Hexagram of Revolution is about water and fire extinguishing each other, and two women living together but with conflicting hearts, hence it is called "Revolution." "Only on the day of 'Yi' will trust be established," meaning that after a change, the people will believe. The lower trigram is Li, whose virtue is civilization, and the upper trigram is Dui, whose virtue is joy. The virtue of a trigram refers to the nature it symbolizes. By means of civilization, joy is produced, which is great and smooth, and it remains correct. When revolution is properly carried out, regret is eliminated. The heavens and earth change and transform to produce the four seasons. King Tang of Shang and King Wu of Zhou changed the mandate of heaven, following the heavenly way and responding to the people's will. The significance of the timing of revolution is indeed profound!

義曰：水火相息者，息，滅也。下離為火，上兊為澤。夫水本積於澤中，火本炎上，水火之性本不相得，水遇火而消，火遇水而滅，是水火之性自然相息滅也。二女同居其志不相得曰革者，此困二體以言之，離為中女，兊為少女，言女子之生雖同其居，其志各有適人之道，是其志自然不相得，革之義也。

Hu Yuan explained that the "xi" in "water and fire mutually extinguish" means to extinguish. The lower trigram is Li, representing fire, and the upper trigram is Dui, representing marsh. Water naturally accumulates in the marsh, while fire naturally rises upward. By nature, water and fire are incompatible: water meets fire and is dried up, fire meets water and is extinguished. This is the natural mutual extinguishing of water and fire. As for "two women living together, their aspirations do not align, called revolution," this refers to the two trigrams as upper and lower. Li is the middle woman, and Dui is the young woman. Although both live in the same household, each has her own intention to marry someone else, and their aspirations naturally do not align, which is the meaning of "revolution."

已日乃孚革而信之者，夫民性之愚，久處暴虐，雖聖人興起以仁義之道生成之，始皆出於塗炭，然民尚未信聖人，故當已事之日，乃新更制作，改變號令，使決然無疑，皆相信而從也。文明以說大亨以正革而當其悔乃亡者，文明，離象也；說，兊象也；大亨以正，四徳畧舉之也。言聖人既變暴亂之事於天下，遂以文章光明之道感恱於民，又有元亨利貞之四徳以為革之道，拯天下之難，興天下之治，皆順於道而當其理，故其悔乃亡也。

The phrase "When the day comes, people will believe; after change, trust is established" means that people by nature are foolish and have long suffered under tyranny. Even if a sage arises and uses benevolence and righteousness to nurture them, when they are first rescued from water and fire, the people may still not believe in the sage. Therefore, only when the matter is completed and the system is re-established, the new decree is issued, and the people's hearts are without hesitation, will they all believe and follow. The phrase "Civilization brings joy, great prosperity through correctness; change is appropriate, and regret is eliminated" refers to "civilization" as the image of the Li hexagram, "joy" as the image of the Dui hexagram, and "great prosperity through correctness" as a summary of the four virtues of Yuan, Heng, Li, and Zhen. This means that after the sage has eliminated the chaos of the world, he uses the bright and refined way to move and please the people, and uses the four virtues as the standard for change, rescuing the world from peril and establishing a time of peace and order. All things proceed in accordance with the Dao and reason, so regret is eliminated.

天地革而四時成者，此以下廣明革之義也。夫天地之道，寒暑相易，陰陽相蕩，故四時順其序而成其歲功也。湯武革命順乎天而應乎人者，夫桀紂之時，天下暴亂，民墜塗炭，湯武憫生靈不獲其所，於是興師振旅，放桀伐紂以革其弊，上以順於天，下以應於民，此湯武興治補弊，救民於水火，為王者能濟事之大者也。革之時大矣哉者，夫革變之時，是則革故從新，除苛解擾，一新民之耳目，以變時之號令，拯天下塗炭之民而納之安泰之域，其道至大，其事至深，非大有聖徳之人則不可為，故先聖所以重嘆之也。

The saying "Heaven and Earth change, and the four seasons are formed" begins the explanation of the significance of change. The way Heaven and Earth operate involves the alternating of cold and heat, the mutual interaction of yin and yang energies, so that spring, summer, autumn, and winter follow one another in order, resulting in the harvest of the year. The saying "The revolution of Tang and Wu followed the way of Heaven and responded to the will of people" refers to the time when King Jie of Xia and King Zhou of Shang ruled, causing great cruelty and chaos throughout the land, with the people suffering in hardship and peril. Tang and Wu, moved by compassion for the people's plight, raised armies, marched forth, exiled King Jie, and attacked King Zhou, thus removing the corrupt governance of the time. This action was in harmony with the way of Heaven and in accordance with the people's will. This was the greatest achievement of Tang and Wu, who restored order and corrected the evils of the time, rescuing the people from suffering and bringing them into a state of peace and security. This path is extremely grand, and this matter is of great importance; it is something that only the most virtuous and wise rulers can accomplish. Therefore, the ancient sages repeatedly praised it.

象曰：澤中有火，革。君子以治厯明時。

The Image Commentary says: Water in a marsh contains fire, which is the image of the Hexagram of Revolution. The superior man takes this as a model to regulate the calendar and clearly distinguish the seasons.

義曰：水火之性不相得，故有革之象也。君子觀此革易之象，以治其厯而明其時。蓋天地之大不可以形究，是故君子因為之厯數，以推測其妙用，究極其躔次，考步其陰陽寒暑、日月星辰、風雨晦明，以察天時之早晚，以觀四時之代謝，所以明示於天下，使天下之四民因其時而興功業，皆不失其早晚，此王者治國之大法也。

Hu Yuan explained that water and fire have opposing natures, hence the image of change and transformation. The gentleman observes this changing and mutable卦象 to deduce the calendar, clarify the seasons. The heavens and earth are so vast that they cannot be fully understood through physical observation alone, so the gentleman establishes the calendar system to infer the subtle workings of heaven and earth, investigate the paths of the sun, moon, and stars, examine the changes of yin and yang, cold and heat, the sun, moon, stars, and weather conditions, thus discerning the timing of heaven's changes, observing the succession of the four seasons, and then clearly proclaiming this to the world, enabling the four classes of people—scholars, farmers, artisans, and merchants—to carry out their affairs in accordance with the seasons, without missing the proper time for farming. This is the great method of the sovereign in governing the state.

初九：鞏用黃牛之革。象曰：鞏用黃牛，不可以有為也。

The Line Statement of Chou Jiou says: Be as firm as binding with yellow oxhide. The Image Commentary says: 'Binding with yellow oxhide' means that at this time one should not yet have great undertakings.

義曰：鞏者，固也；黃者，中也；牛者，至順之物也。夫革之道不可驟有所為，必須以仁義之道漸被於民，以大中之道固結於下，使民心信確順從於己，然後可以大有為而行變革之事也。今此初九居卦之始，在革之初，故不可驟然有所為，是必先以大中之道、至順之徳以固於民，使民固信於己，順而從之，然後可以為其改革更變之事也。象曰鞏用黃牛不可以有為也者，凡革之道必須徳澤被於民已日，然後可以革之也，民固即日而未孚，可遽革之乎？故但可固守中順而結之，未可大有所為。

Hu Yuan explained: "Gong" means to bind firmly, "Huang" refers to the earth color among the five colors, symbolizing to hold the center and remain unbiased, and "Niu" is the most gentle animal, with cowhide being tough and hard to split. The way of change cannot be done abruptly; one must first use the way of benevolence and righteousness to gradually permeate the people. Using the principle of holding the center and remaining unbiased, one must firmly bind the people's hearts, making them genuinely trust and obey oneself, then one can take great action to carry out the change. Now, initial nine is at the beginning of the entire hexagram, the beginning of change, so one cannot act rashly. One must first use the principle of holding the center and the extremely gentle virtue to consolidate the people's hearts, making the people firmly trust and obey oneself, and only then can one begin to make changes. The Image Commentary says, "Gong with a yellow ox, one cannot take action," meaning the way of change must wait until the virtue and kindness have been bestowed upon the people until the matter is accomplished, then one can implement it. The people on the day of the uprising have not yet been convinced, how can one rush into change? Therefore, at this time, one can only hold to the middle way and gentle virtue to unite the people's hearts, and one cannot yet take great action; one must wait for the right time to mature.

六二：已日乃革之，征吉無咎。象曰：已日革之，行有嘉也。

The Line Statement of the Second Line says: When the time for accomplishment has arrived, then initiate change; proceeding on this path brings good fortune without error. The Image Commentary says: Initiating change when the time for accomplishment has arrived, all actions are beautiful and virtuous.

義曰：初九在革之始，不可驟然有所為，是必先以大中之道固信於民，使民信之，然後為變革之事。今此六二以陰居陰，處得其中，又得其正，而又處離明之中，能以大中之道變革於民，民既信之，所以得為革之事，故曰已日乃革之。征吉無咎者，徵，行也。言二既居離明之中，能以大中之道革變於民，夫以是而行，則得其吉，又何咎之有。象曰已日革之行有嘉也者，夫以離明之中行大中之道以變革於天下，而民悉信之，是所行皆嘉美之事而得其吉也。

Hu Yuan explained that the initial line, which is in the beginning of a change, cannot act rashly; it must first use the principle of maintaining the center to make the people believe in it. Once the people believe, then it can proceed with the change. Now, the second line, which is a yao of yin in a yin position, has both the central position and the correct position, and is located in the center of the lower trigram Li. The virtue of Li is civilization, so the text often refers to it as "Li Ming" (the brightness of Li). Therefore, it can use the principle of maintaining the center to carry out the change with the people. Since the people have already been convinced, it can proceed with the change, hence the statement "on the day of the change, it is changed." The phrase "going forward brings good fortune without blame" means that "going forward" refers to taking action. Since the second line is in the center of Li's brightness, it can use the principle of maintaining the center to change the people. If it acts in this way, it will bring good fortune and will have no faults. The Image Commentary says "on the day of the change, it is changed; the action brings good fortune," meaning that by using the brightness of Li and the principle of maintaining the center to change the world, the people are all convinced, so whatever is done is beautiful and thus brings good fortune.

九三：征凶，貞厲，革言三就，有孚。象曰：革言三就，又何之矣。

The third line statement says: To act hastily and go forward brings danger; even adhering to the correct path still involves peril. Three times the proposal for change has been realized, and people with sincerity follow along. The image commentary says: The proposal for change has already been realized three times, where then can one go?

義曰：今觀此爻經文有所倒錯，止依此文以解之則義無所當，蓋當先雲革言三就有孚，後則曰征凶貞厲。何以明之？按此九三以陽居陽，處得其正，又在下卦之上，處離明之極。蓋離為火，火性炎上，上是兊，兊為澤為水，水火之性本不相得，所以得變革之象也。今九三既處離明之極，體性炎上，時為革道，故上之三爻必須從而成就之，其順從皆有誠實也。猶聖人以離明之道變革所為，除去天下之暴，為眾人之所信從。

Hu Yuan explained that: now, looking at the order of the lines in the text, there is confusion and disorder; if we only interpret based on the existing text, the meaning will be unclear. We should first explain "Revolutionary speech thrice confirmed, with sincerity," then "dangerous to go forward, firmness brings peril." First, we should explain that the proposal for change has been discussed three times and has gained the trust of people, then explain that at this time, it is dangerous to proceed further, and the meaning will then be clear. How do we know this? This line is a yang line in a yang position, thus it is in the correct place, and it is at the top of the lower trigram, which is at the peak of the Li trigram's brightness. The Li trigram represents fire, which has an upward nature; the upper trigram is Dui, which represents a marsh or water. Since fire and water have opposing natures, there is an image of change. Now, since the nine in the third line is at the peak of the Li trigram's brightness, with a nature of upward burning, it is the time for change, so the three lines above must follow it to accomplish the change. Their obedience comes from sincerity. This is like the sage using the brightness of Li to change what should be changed, removing the tyranny of the world, thus gaining the trust and following of the people.

征凶貞厲者，言九三既能革變其民，天下之民既信而順，不可更有所征行，但守至正之道，則可以盡變革之義也；若復有所往，必罹其凶，而於正道言之，是有危厲者也。象曰革言三就又何之矣者，之，即往也，天下之民既已革而順從，當是時也，復何所往哉。

The phrase "seeking to act leads to danger, and uprightness is perilous" means that since the Nine in the Third has already transformed the people and the whole world is convinced and obedient, there should be no further actions. If one merely holds fast to the most upright path, the meaning of the transformation can be fully realized. If one still wishes to go elsewhere, it will surely bring about danger; even from the perspective of uprightness, it is dangerous. The Image Commentary says, "The words of the transformation are repeated three times, where else can one go?" "Zhi" means to go. Since the people have already been transformed and are obedient, where else can one go at this time?

九四：悔亡，有孚，改命吉。象曰：改命之吉，信志也。

Nine in the Fourth Line Statement says: Regret disappears, there is sincerity, and if one changes the heavenly mandate and government orders, it will be auspicious. The Image Commentary says: Changing the mandate and attaining auspiciousness is because its aspirations are trusted by people.

義曰：九四居非其正，本有悔者也，然以陽居陰，非居剛亢，而又在上卦之下，當恱順之體，下承於火，火性炎上，而九四能承其炎而變革前政之非，故得悔亡也。夫九四既非其正，然則水火之際，居變革之間，能承此命，以仁改暴，以治易亂，盡其至誠之心以改革其前非，是以獲吉也。象曰改命之吉信志也者，言九四在澤之初，居於水火之際，而居非其正，若能盡其至誠承此改革之命令，變其已往之非，信志而行，無疑忌之心，則獲其吉也可知矣。

Hu Yuan explained that the Nine in the Fourth, with a Yang line in a Yin position, is in an improper position and should therefore have regret. However, because it is a Yang line in a Yin position, it does not become overly strong and harsh, and it is located at the lowest position of the Upper Trigram, which belongs to the Dui trigram, representing joy and gentleness. It is below the Li trigram, which represents fire. The lower line supports the upper line, which is called "cheng," while the upper line resting on the lower line is called "cheng." Fire naturally rises upward, and the Nine in the Fourth can accept this upward momentum to reform the previous mistakes in the government, thus eliminating regret. Although the Nine in the Fourth is not in the proper position, it is at the critical point where water and fire meet, and the transformation is taking place. It can bear the mandate of transformation, using benevolent governance to replace tyranny, and using a well-ordered society to replace chaos. By using his utmost sincerity to correct past errors, he thus attains good fortune. The Image Commentary says, "The good fortune of changing the mandate is due to sincere intentions," meaning that the Nine in the Fourth is at the beginning of the Dui trigram, at the place where water and fire meet. Although its position is not proper, as long as it can fully express its sincerity and accept the mandate of transformation, correct past mistakes, and make its intentions trustworthy to others before taking action, without suspicion or hesitation, then attaining good fortune is inevitable.

九五：大人虎變，未占有孚。象曰：大人虎變，其文炳也。

The Line Statement of the Fifth Line says: The great person's transformation is like a tiger shedding its fur, with brilliant patterns and colors; there is no need for divination, for people naturally believe. The Image Commentary says: The great person transforms like a tiger, because his literary achievements are clearly radiant.

義曰：大人者，即大有才徳之人也；虎者，攫搏之物而威稜可畏，又有文采顯明著於外者也。九五以陽居陽，處得其位，在上卦之中，履其至尊，為變革之主，又有剛明之才，以革去天下之暴亂，以鼎新天下之號令，新民視聽，威徳兼行，為天下之所信，逺近皆畏而革其非僻之心，能使朝廷之間君臣上下皆有肅雍文章光明之美以發於外，猶虎之有文采炳然著於外，又有威稜使皆威信之，是若非大徳大才之人，則曷致於此。

Hu Yuan explained: "Great person" refers to someone with great ability and virtue; the tiger is a fierce beast that attacks, its power and authority are solemn and terrifying, and it has bright patterns visible on its body. The Nine in the Fifth occupies a yang line in a yang position, is in the central position of the upper trigram, and stands on the supreme position, being the one who initiates change; he has a strong and enlightened talent, using it to eliminate chaos throughout the world, to renew the commands of heaven and earth, and to refresh the eyes and ears of the people. His authority and virtue are both practiced, and he is trusted by the people, so that people far and near hold reverence and fear, and abandon their perverse thoughts. He can make the court display a solemn and harmonious atmosphere with clear virtue and brightness, like the bright patterns on the tiger's body, and also have a formidable presence that inspires both fear and trust. If it were not for a person of great virtue and talent, how could he achieve this?

未占有孚者，言九五以大中之道威信於天下，以革去當時之弊亂，使民信而從之，不待占筮而自信矣。象曰大人虎變其文炳也者，言聖人革去天下之弊，使朝廷君臣上下皆有文采，又使逺者近者望而畏之，如虎之文炳然而盛也。

The phrase "未占有孚" means that the Nine in the Fifth position establishes credibility throughout the world by upholding the principle of the center, eliminating corrupt practices of the time, and gaining the trust and following of the people. There is no need for divination to determine auspiciousness or inauspiciousness, for the people's hearts naturally align with him. The Image Commentary says, "The Great Man transforms like a tiger, his patterns are brilliant," meaning that the sage removes accumulated evils throughout the world, making the distinctions of respect and hierarchy between sovereign and ministers clearly evident, and causing people far and near to feel reverence upon seeing him, just as they do when they behold the brilliant patterns of a tiger.

上六：君子豹變，小人革面，征凶，居貞吉。象曰：君子豹變，其文蔚也；小人革面，順以從君也。

The line statement of the sixth line at the top says: A gentleman's transformation is like a leopard shedding its old fur, while a petty person merely changes his appearance; going forward recklessly at this time brings danger, but staying calm and adhering to the right path brings good fortune. The image commentary says: A gentleman's transformation is like a leopard, his virtue and appearance being splendid and impressive; a petty person changing his appearance is merely yielding and obeying the superior.

義曰：夫為革之道，必須以孚信固結於民，故九五之爻為革之先倡，以革變其天下之暴亂，有才有位，文章顯著而又可畏也。今上六體是陰爻，過於九五而革道已成，且在上卦之極，履非首倡，又承水火變革之終，是臣民之位也。既在臣民之位，則當盡其至正之道以輔從於九五，則得為革之義。使君子居之於此位，則能輔於五，亦能同為變革於天下，雖使文章光顯亦不及於五，不可謂之虎變，但謂豹變而已，言其變革之文蔚然，其文采威稜次於虎者也。

Hu Yuan explained that to carry out the way of reform, one must use sincerity to firmly bind the people's hearts. Therefore, the line nine in the fifth is the pioneer of reform, using it to eliminate the chaos in the world. It possesses both ability and high position, with remarkable literary talent and a commanding presence. Now, the line six at the top is itself a yao of yin, having surpassed the position of nine in the fifth and the way of reform having already been completed. It is located at the top of the upper trigram and is not the pioneer. It merely continues the conclusion of the transformation of water and fire, belonging to the position of the people. Since it is in the position of the people, it should fully follow the correct path to assist and obey nine in the fifth, which is in accordance with the principle of reform. If a gentleman is in this position, he can assist nine in the fifth and participate in transforming the world; however, his literary brilliance is not as outstanding as nine in the fifth, so it cannot be called "Tiger Transformation," but rather "Leopard Transformation," meaning that his transformation is impressive and his patterns and power are second only to the tiger.

小人革面者，以君子居之則能豹變，以小人居之則必包藏狠戾之心，但飾其外文，柔順其道以從於上，故曰小人革面。征凶居貞吉者，徵，行也。言上六在卦之極，過於九五，蓋在臣民之位，當輔從於君，不可更有所往；若以臣民而行，則必有猜疑之禍，是有凶之道也；苟能居是位而守其正，則得其吉。象曰君子豹變其文蔚也者，言君子居此位輔從於五，共為變革，雖有文采但不及於虎，止可如豹文之蔚然，亦著見於外也。順以從君者，言小人但變革其外貌，以順從於上而已。

The phrase "small person changes his appearance" means that if a noble person occupies this position, he can be like a leopard, displaying new patterns; but if a small person occupies it, he will surely harbor cruelty and wickedness, only changing his outward appearance to appear gentle and obedient to those above. Thus it is said "small person changes his appearance." The phrase "seeking action brings danger, but staying firm brings good fortune" means that "seeking action" refers to taking action. The sixth line at the top of the hexagram is beyond the fifth line, originally in the position of a subject, which should be to assist and obey the sovereign, and should not take action. If a subject takes action on his own, he will certainly bring about suspicion and misfortune, which is a dangerous path. If he remains in this position and stays on the right path, he will gain good fortune. The Image Commentary says "noble person changes like a leopard, his pattern is splendid," meaning that a noble person in this position assists and obeys the fifth line, promoting change together. Although he has patterns, they are not as splendid as those of a tiger, but like those of a leopard, splendid and visible. As for "obeying to follow the sovereign," it means that a small person only changes his appearance to obey those above.

鼎：元吉，亨。

The Hexagram Statement of the Hexagram of the Cauldron says: by removing the old and taking in the new, achieving perfection and beauty, thus attaining great auspiciousness, its way is thus unimpeded.

義曰：按《序卦》云「革物莫若鼎」，故受之以《鼎》。鼎者，變生為熟、革故取新之謂也。言聖賢之人凡欲革天下之弊亂，必須改正朔，易服色，殊徽號，變禮樂，以新天下之視聽，故必法制齊明，得其盡善盡美，然後獲元大之吉，其道是以亨通也。

Hu Yuan explained that the "Xu Gua Zhuan" says, "To change things, nothing is more thorough than the tripod." Therefore, after the hexagram "Ge" (Revolution), comes "Ding" (Tripod). "Ding" refers to cooking raw food until it is mature, meaning to remove the old and take in the new. This means that sages and virtuous people, if they wish to reform the evils and disorders of the world, must first reform the calendar and the beginning of the year, change the color of vehicles and clothing, establish new emblems and titles, and alter the rites and music, so that the people's sight and hearing are completely renewed. Thus, laws and regulations must be orderly and strict, reaching perfection, and only then can they achieve the great auspiciousness of the beginning, and the way will thus become smooth and unimpeded.

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。

The Commentary on the Judgment says: The Hexagram of the Cauldron is taken as an image of the cauldron. Putting firewood into the fire in order to cook food. The sage cooks animals to offer sacrifices to the Supreme Deity, and also cooks on a large scale to nourish the virtuous. By being humble and courteous towards others, one becomes wise and discerning. The flexible and yielding line six in the fifth position ascends to the superior position, attaining the central position, and connects downward with the strong and vigorous line nine in the second position, thus achieving great success.

義曰：鼎者，鑄金所為而有法象者也。以木巽火亨飪者，此因二體以解鼎卦之象。下巽，巽為風；上離，離為火。以木以風而入於火，故有亨飪之象，此鼎之用也。聖人亨以享上帝者，此以下廣明鼎卦之義。言鼎之所以用者，由木入火而成也，故聖人亨之，可以享祀於上帝也。

Hu Yuan explained that the ding is a vessel made of metal with a prescribed form. The phrase "using wood to assist fire, for cooking and preparing food" explains the image of the Ding hexagram through its upper and lower trigrams: the lower trigram is Xun, representing wind and wood; the upper trigram is Li, representing fire. Wood and wind are introduced into fire, thus forming the image of cooking, which is the function of the ding. The phrase "sages cook to offer to the heavenly deities" further elaborates on the meaning of the Ding hexagram: the ding functions by putting wood into fire to cook food, so sages cook offerings to worship the heavenly deities.

而大亨以養聖賢者，言聖人大亨以養天下之賢，使賢聖盡得其養。然此所以言大亨者，以天下之大，四海之廣，非一聖一賢之所能致，又非一耳一目之所能察，故聖人分其爵祿，大其優寵，以廣求天下之聖賢，使皆得己之養，為養之大莫大於此，故曰大亨。

The phrase "while greatly preparing to nourish the sages and virtuous men" means that the sage prepares extensively to cook and provide sustenance for all the virtuous people in the world, ensuring that all sages and virtuous men are properly supported. Here, the term "greatly preparing" is used because the world is so vast and the four seas so broad, which cannot be achieved by a single sage or a single virtuous man, nor can it be fully understood by a single ear or eye. Therefore, the sage distributes titles and salaries, enhances rewards and honors, to widely seek out sages and virtuous men throughout the world, ensuring that they all receive their proper sustenance. There is no greater form of nourishment than this, hence it is called "greatly preparing."

巽而耳目聰明者，言聖人既盡養天下之賢，又當以巽順之道下接之，是以天下之賢者皆樂其所養，盡其謀慮，竭其忠信，以輔於君，以共成其政，故得其天下之耳為己耳，天下之目為己目，以成己之聰明。柔進而上行得中而應乎剛是以元亨者，此指六五而言也。夫五以柔順之道進而居至尊之位，又在上體之中，是所為之事得其中，而又下應九二剛明之臣，是聖賢相得，君臣相會，故能鼎新制作，革去弊亂，天下之事無不得其大通，故曰是以元亨。

The phrase "the wind is gentle and the ears and eyes are clear" means that after a sage has fully provided for all the virtuous people in the world, he should also humbly and gently accept them. Thus, the virtuous people in the world will be content with their sustenance, fully exert their wisdom and thoughts, and wholeheartedly assist the ruler, working together to accomplish governance. In this way, the ruler can use the ears of the people as his own ears and the eyes of the people as his own eyes, thereby achieving his own wisdom. The phrase "the gentle and advancing one rises upward, attains the center and responds to the strong, thus achieving great prosperity" refers to the sixth line of the fifth trigram. The sixth line, which is in a gentle and yielding position, advances upward to occupy the highest position, and is located at the center of the upper trigram, so its actions conform to the principle of the center. Furthermore, it corresponds with the ninth line of the second position, which is strong and enlightened. This represents the harmonious relationship between a sage ruler and a virtuous minister. Therefore, they can renew the laws and regulations, eliminate chaos and disorder, and make all matters in the world fully smooth and prosperous, hence it is said "thus achieving great prosperity."

象曰：木上有火，鼎。君子以正位凝命。

The Image Commentary says: Fire burning on wood, this is the image of the Hexagram of the Cauldron. The superior person takes inspiration from this image, rectifies his position, and consolidates his decrees.

義曰：凝，成也。言君子之人觀此木火亨飪之象，凡欲鼎新法令、革民弊亂、以新天下耳目者，必先正其至尊之位，定其尊卑之分，以凝成其命令，而新其法制。

Hu Yuan explained that "ning" means to gather and solidify. A gentleman observes the hexagram of wood burning fire and fire cooking food. Whenever one wishes to renew laws and regulations, eliminate the disorders of the people, and bring about a fresh start for all under heaven, he must first correct his own supreme position, establish the proper distinctions of honor and humility, and only then can he consolidate his decrees and renew the system of laws and regulations. Without proper position and distinction, orders cannot be solidified.

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。

The Line Statement for the first line says: The tripod overturns, which is favorable for removing the corrupt inside; taking a concubine, because she gives birth to a son, there is no blame. The Image Commentary says: The tripod overturning is not contrary to the norm; being favorable for removing filth is to follow the superior.

義曰：夫陽以生物為實，陰以剝物為虛，鼎之為器，上虛而下實者也。初六以陰柔之質而處一卦之下，是鼎器反上實而下虛也。既上實而下虛，遂至鼎顛趾也。利出否者，夫否者，否惡不善之物也，鼎雖顛趾，然利於出否去穢以納新也。

Hu Yuan explained that yang can generate and nourish all things, so it is substantial; yin causes the decay and loss of things, so it is empty. A tripod vessel should naturally be empty on top and full at the bottom. The initial line, which is of yin and soft quality, is located at the very bottom of the hexagram, equivalent to the tripod being inverted with the top full and the bottom empty. When the tripod is top-heavy and bottom-light, it will inevitably tip over. The phrase "favorable to go out from obscurity" refers to "obscurity" as bad and corrupt things. Although the tripod has overturned, it is precisely through this that the corrupt and dirty things can be removed, making way for the new.

得妾以其子無咎者，夫妾者，至賤者也，以至賤而為尊者之配，升於貴位而為正室，所以反得無咎者，以其有子故也。有子何也？以其子能荷先祖之業，承宗廟之重，故得無咎，則《公羊》所謂「子以母貴，母以子貴」者，此其義也。其意若君子承弊亂之後，思欲鼎新天下之事，其所為雖有小害，然利於覆去否穢，建立新法，以新天下之耳目，終立天下之大功，所以得其無咎。象曰鼎顛趾未悖者，夫鼎雖顛覆，然能覆去否穢以納其新，是其道未至於悖逆也。利出否以從貴者，夫既以顛出否穢以納其新，又以妾為室而無咎，以子之貴故也。

The phrase "to take a concubine and have a son, there is no blame" means that although a concubine is of the lowest status, by becoming the spouse of a superior, she ascends to a noble position and becomes the main wife. She is without blame because she gives birth to a son. What is the significance of having a son? Because this son can shoulder the family's legacy and bear the responsibility of ancestral worship. Therefore, there is no blame. The "Gongyang Zhuan" says "a son becomes noble through his mother's status, and a mother becomes noble through her son's status," which refers to this very idea. Its intention is that after a gentleman takes over a corrupt and chaotic situation, he wishes to renew the world. Although his actions may cause some harm, they are beneficial in removing corruption and establishing new laws, making the world fresh and new, ultimately achieving great accomplishments for the world, hence there is no blame. The "Xiang Zhuan" says "the tripod is overturned, but it is not contrary," meaning that although the tripod is overturned, it can remove filth and receive new things, and thus has not reached a point of contradiction. It says "favorable to emerge from the blocked path, to follow the noble," because after removing filth to receive new things, and establishing the concubine as the main wife without blame, it is all due to the son's noble status.

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。

The Line Statement of Nine in the Second says: The tripod is filled with actual objects, my spouse has an illness and cannot approach me, which is auspicious. The Image Commentary says: The tripod already contains actual objects, one should be cautious about one's direction; my spouse has an illness, ultimately there will be no mistake.

義曰：九二以剛陽之質處鼎之中，是鼎有實物之象也。夫鼎之實必有齊量，不可以盈溢，若遇其盈溢，則有覆餗之凶。君子之人雖有才徳，亦有分量，若職事過其才分，則有隳官之謗矣。仇即謂五也，疾謂三與四也，言二雖應於五，然以三四間隔其路，使其君不得以他職事即加於己，故己既得盡其才以事於上而無隳官之咎，所以獲吉。蓋有實之鼎不可復有所增，才任已極，不可復有所加故也。

Hu Yuan explained that Nine in the Second, with its strong and vigorous yang nature, is located in the belly of the tripod, which symbolizes the tripod filled with actual things. The tripod must contain a fixed amount; it cannot be overfilled. Once it is overfilled, there is a danger of spilling the contents and causing the tripod to overturn. A gentleman, though possessing talent and virtue, has a limited capacity. If the responsibilities he bears exceed his capacity, he will invite criticism for failing in his duties. "Chou" refers to Six in the Fifth, and "ji" refers to the third and fourth lines. Nine in the Second, although corresponding with Six in the Fifth, is blocked by the third and fourth lines, preventing the ruler from assigning additional duties to himself. Therefore, he is able to fully utilize his abilities in serving those above, avoiding the fault of failing in his duties, thus achieving good fortune. This is because a full tripod cannot take in more, and one's ability and position have reached their limit, so no further responsibilities can be added.

象曰鼎有實慎所之也者，言人才有大小，若才不甚大而加其煩任重職，則必有凶敗之至，故宜慎其所之，不可妄其所行也。我仇有疾終無尤也者，言我之仇雖為二陽所間而不能復加事於己，則我終免曠官之尤悔矣。

The Image Commentary says, "The tripod has something in it; one should be cautious about where one goes." This means that people's abilities vary in size; if someone's ability is not very great yet is given heavy tasks and important positions, it will certainly lead to danger and ruin. Therefore, one should be cautious about where one goes and must not act recklessly. It also says, "My spouse has an illness; ultimately, there will be no blame." This means that although my match is separated by the third and fourth yang lines, it is no longer possible to impose further responsibilities upon me, so I will ultimately avoid the fault of occupying a position without fulfilling its duties and the regret that comes with it.

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。

The line statement for nine in the third says: The tripod's handle has changed, the path to lift the tripod is blocked, and the delicious wild fowl cannot be eaten; when yin and yang harmonize and rain comes down, regret is reduced, and finally吉祥 is attained. The image commentary says: The tripod's handle has changed, indicating the loss of the meaning of the handle being hollow.

義曰：九三以陽居陽，自實也，居下卦之上，有耳之象也。夫鼎之耳虛之，所以容鉉也，今革易其常道以實其耳，不能受鉉者也。鉉而不受，鼎斯不舉矣，是其行之所以窒塞也。夫鼎而不舉，行而窒塞，雖有雉膏甘美之食，焉得而食哉！若君子之人以剛亢自處，不能容受天下之賢，故其行所以窒塞也。夫既不能容受天下之賢，雖天下有善謨善慮，亦不可得而用矣。

Hu Yuan explained that the line Nine in the Third holds a Yang line in a Yang position, thus being full and solid. It is located at the top of the Lower Trigram, resembling the shape of a tripod's handle. The handle of a tripod is hollow in order to accommodate the crossbar used for lifting the tripod. Now, the line Nine in the Third has changed the proper nature of the tripod handle by filling the hollow, making it unable to accept the crossbar. Without the crossbar, the tripod cannot be lifted, which is why it encounters obstruction. If the tripod cannot be lifted and the path is blocked, even if there is delicious wild fowl to eat, it cannot be obtained. This is like a gentleman who takes a strong and lofty position, unable to accept the talents of the world. Therefore, his actions are obstructed everywhere. Since he cannot accept the talents of the world, even if there are good plans and thoughts in the world, he cannot use them.

方雨虧悔終吉者，夫雨者，陰陽相和而然也，若能改革前非，去其剛亢，上以交於君，下以來於賢，則得虧損其悔而終獲其吉矣。象曰鼎耳革失其義者，言鼎必虛耳以待鉉而舉之，今以陽居陽而自實，是失其為鼎耳之義也。

The phrase "When rain comes, regret is reduced, and ultimately good fortune is achieved" means that rain is the result of the harmonization of yin and yang. If Nine in the Third can correct his previous mistakes and remove his excessive strength and arrogance, and if he can connect with the sovereign above and attract capable talents below, he can reduce regret and ultimately achieve good fortune. The Image Commentary says, "The handle of the tripod is changed, losing its meaning," meaning that the handle of the tripod must be hollow in order to allow the crossbar to be inserted and lift it. Now, Nine in the Third occupies a yang position with a yang line and is full, thus losing the meaning of being a tripod handle.

九四：鼎折足，覆公餗，其形渥，凶。象曰：覆公餗，信如何也。

The statement of the fourth line says: The tripod breaks its foot, overturns the delicacies of the prince and duke, and the body of the tripod is stained by the soup, which is ominous. The Image Commentary says: Overturning the delicacies of the prince and duke is indeed unavoidable.

義曰：九四居上卦之下，鼎足之象也。餗者，鼎之美實；渥者，沾濡之貌。夫鼎足所以上承於鼎，以受其美實，今九四以陽居陰，居非其位，不正者也。以不正之質，是不能上承於鼎，斷折其足，傾覆公家之美實，不惟傾覆美實，而又有沾濡其形體之凶。若人臣智小徳薄而切進於君，當人主大任，荷國家重責，則必曠敗其職而傾覆公家之事，不獨傾覆公家之事，而又有刑戮及身受汙辱之禍，凶之道也。象曰覆公餗信如何者，言禍及身，信無可奈何也。故先聖特繫此爻曰：徳薄而位尊，智小而謀大，力小而任重，鮮不及矣。言不勝其任也。

Hu Yuan explained that the Nine in the Fourth is located at the bottom of the Upper Trigram, symbolizing the tripod leg. "Fu" refers to delicious food in the tripod, while "wo" means being stained by the soup. The tripod leg's function is to support the body of the tripod so that it can hold the delicious food. Now, the Nine in the Fourth, with a Yang line in a Yin position, is not in the proper place, thus being improper. With this improper quality, it cannot support the upper part of the tripod, leading to the breaking of the tripod leg and the overturning of the public food. Not only does it overturn the public food, but it also brings the danger of the tripod body being stained by the soup. This is like a minister with shallow wisdom and poor virtue who urgently seeks advancement in the king's court, taking on the king's great responsibilities and bearing the country's heavy duties. Such a person will certainly neglect his duties and cause the collapse of state affairs. Not only will he cause the collapse of state affairs, but he will also suffer punishment and disgrace, which is a dangerous path. The Image Commentary says, "Overturning the public food, how can one be trusted?" This means that the disaster falls upon oneself, and there is indeed nothing to be done about it. Therefore, the ancient sages specially added the Great Treatise on this line: A person with shallow virtue in a high position, with limited wisdom planning great matters, and with small strength bearing heavy responsibilities, rarely avoids disaster. This is saying that he is unable to fulfill his duties.

六五：鼎黃耳金鉉，利貞。象曰：鼎黃耳，中以為實也。

Six in the Fifth Line Statement says: The tripod has a yellow ear and a metallic crossbar, which is favorable for maintaining the right path. The Image Commentary says: The tripod has a yellow ear because the line six in the fifth position fills itself with the virtue of upholding the center.

義曰：黃者，中之象；金者，至剛之物；鉉，所以貫鼎耳而舉之，謂九二也。言六五以陰柔之質居大中之位，能謙虛以下接於九二之剛，猶鼎虛其耳以待其鉉而舉，故今得金鉉貫其中而舉之，以成鼎之道也。以人事言之，則是君虛謙而不自髙亢，下接於天下賢明之臣，使下之賢相率而歸以輔於己。

Hu Yuan explained that yellow is the color in the center, symbolizing the principle of maintaining the center; metal is the hardest substance; "xuan" is the horizontal bar that passes through the handles of a tripod, here referring to Nine in the Second. Six in the Fifth, with its yin and flexible nature, occupies the central position of the upper trigram, and can humbly bend down to accept Nine in the Second's strength, just as a tripod leaves its handle holes empty, waiting for the xuan bar to lift it. Therefore, now that the metal xuan bar passes through it and lifts the tripod, the function of the tripod is achieved. In terms of human affairs, this means that a ruler should be humble and not exalt himself, but instead descend to accept the wise ministers of the world, allowing the virtuous below to successively come to his side to assist him.

利貞者，以六五雖有大中之道以下接於臣，然以陰居陽，履非其正，而九二以陽居陰，亦非其正也。以不正之道相親比，則不能無悔，故聖人於此深戒之，言利在其至正之道，然後可以獲其吉也。象曰鼎黃耳中以為實者，言五以陰柔之質本非其實，而能虛中以納物，行大中之道以為其實也。

The phrase "beneficial to maintain the correct course" refers to the fact that the line Six in the Fifth, although it upholds the principle of maintaining the center and accepts the ministers below, is in an improper position because it is a yin line in a yang position. Similarly, the line Nine in the Second, being a yang line in a yin position, is also in an improper position. Since these two improper lines are closely connected, they are prone to regret. Therefore, the sage solemnly warns that the benefit lies in adhering to the most correct and upright path, thereby achieving auspiciousness. The Image Commentary says, "The tripod has a yellow ear, for the middle is where the substance lies," meaning that although the Six in the Fifth, with its yin and soft nature, is not inherently substantial, it can be filled by being empty in the middle and accepting external things, thus treating this as its substance.

上九：鼎玉鉉，大吉，無不利。象曰：玉鉉在上，剛柔節也。

The line statement of the Upper Ninth says: The tripod is adorned with a jade handle, which brings great auspiciousness and no misfortune. The image commentary says: The jade handle is placed in a high position, representing the harmonious balance of 'yin and yang' and each attaining its proper measure.

義曰：玉者，有堅剛之質而其色溫潤。上九以陽居一卦之上，處鼎道之成，眾爻皆履剛，而此一爻獨履六五之柔，是剛柔相濟而有玉鉉舉鼎之象。以人事言之，是為人臣者有剛柔之徳，致君於堯舜三代之治，成太平之化，故能獲其大吉而無所不利也。

Hu Yuan explained that jade is hard and strong in texture, yet its color is gentle and moist. The upper nine is a yang line residing at the top of the entire hexagram, precisely at the time when the hexagram of the Cauldron is perfected; all the other lines are resting on strong lines, but this line rests on the soft line of six five. Therefore, there is a mutual balance between strength and softness, symbolizing the image of lifting the cauldron with a jade handle. "Strength" refers to the vigorous nature of the yang line, while "softness" refers to the gentle nature of the yin line. In terms of human affairs, this represents a minister possessing both strong and gentle virtues, assisting the sovereign to achieve the governance of Yao and Shun, establishing a peaceful and civilized era, thus attaining great good fortune and success in all endeavors.

象曰玉鉉在上剛柔節者，上九以剛陽之爻履六五柔順之質，剛而不至於暴，柔而不至於懦，故所以致君於無為，皆剛柔得其中節者也。然六五言金鉉而上九言玉鉉者，夫玉之性剛柔全也，上九體陽而履柔，剛柔全也，故曰玉鉉。六五以陰而乘陽，差失其正，其徳未備，故曰金鉉。

The Image Commentary says, "A jade handle is on top, indicating the proper balance between firmness and flexibility." This refers to the Nine at the Top, which uses a strong and vigorous yang line resting upon the flexible and yielding yin line of the Sixth in the Fifth. Though strong, it does not become violent; though yielding, it does not become timid. Thus, it can assist the sovereign to achieve governance through non-action. This is because both firmness and flexibility are properly balanced. As for the Sixth in the Fifth referring to "a golden handle" and the Nine at the Top referring to "a jade handle," it is because jade possesses both firmness and flexibility. The Nine at the Top is itself a yang line resting upon a yin line, thus embodying both firmness and flexibility, hence called "jade handle." The Sixth in the Fifth, however, is a yin line that "occupies" a yang line, slightly losing its proper position, and its virtue is not yet complete, hence called "golden handle."

震：亨。震來虩虩，笑言啞啞。震驚百里，不喪匕鬯。

The Hexagram Zhen statement says: It is smooth. When the thunder shakes, all people are startled and trembling, but afterwards they can talk and laugh freely. The thunderous sound shakes a hundred li away, yet the person in charge of the sacrifice does not drop the ladle for fetching the offerings or the vessel for the fragrant wine.

義曰：按《序卦》云「主器者莫若長子」，故受之以《震》。震，動也。蓋言鼎者，國家之重器；震者，長子之象。按《說卦》又云「震一索而得男」，故謂之長男，此震者坤一索之卦也，故有長男之象。言正嫡之子可繼先祖之業，奉宗廟之祭，能主國家之重器也，此《震》所以次於《鼎》也。

Hu Yuan explained that the "Xu Gua Zhuan" states "the one who governs the ritual vessels is none other than the eldest son." The person in charge of the ancestral temple's important ritual objects is none more suitable than the legitimate eldest son, hence the "Ding" hexagram is followed by the "Zhen" hexagram. "Zhen" represents movement. The "Ding" hexagram symbolizes the state's important ritual vessels, while "Zhen" symbolizes the eldest son. The "Shuo Gua Zhuan" also says "Zhen is obtained by seeking once and obtaining a male," hence it is called the "Eldest Son." "Zhen" is the hexagram obtained by the "Kun" hexagram seeking once and obtaining a male, thus it has the image of the Eldest Son. This indicates that the legitimate eldest son can inherit the ancestral foundation, preside over the ancestral temple worship, and hold the state's important ritual objects, which is why the "Zhen" hexagram comes after the "Ding" hexagram.

亨者，震為雷，雷者盛陽之氣，居於地下而出於地上，故動則有威。既動而有威，則勾者出，萌者達，蟄者伸，枯者榮，天下萬物昆蟲草木之類無不震動而亨通。以人事言之，則是聖賢君子一動，而天下之民無遠近小大，無鰥寡孤獨，皆被其徳澤而各遂其所。若君子之人一動而不能法震雷，使萬物得其亨通，則不能成動之道，是動之妄者為也。故聖人特於此言震亨者，所以為動者之法也。

The concept of "Hen" (meaning prosperity or smoothness) refers to the dynamic power of the trigram Zhen (Thunder). Zhen symbolizes thunder, which represents vigorous yang energy that lies dormant underground and erupts onto the surface. Once it moves, it carries great force. When this movement occurs, curled sprouts break through the soil, young shoots spread out, hibernating insects awaken and stretch, withered trees regain vitality, and all things in the universe, including insects, plants, and trees, are stirred and made to flourish. In terms of human affairs, when a sage or virtuous person takes action, people everywhere, regardless of their distance or status, whether they are widowers, widows, orphans, or childless elders, all benefit from his virtue and have their wishes fulfilled. If a gentleman takes action but fails to emulate the power of thunder, causing all things to be connected and通畅, then he does not follow the proper path of movement, which is considered reckless action. Therefore, the sage specifically mentions "Zhen Hen" here, establishing a standard for all who wish to act.

震來虩虩者，虩者，蠅虎之蟲也，藏牕壁中蠕然而動。言威震之來，則人為之戰兢懼不能自安，如蠅虎蠕然而動。然則重言虩虩者，恐懼之至也。笑言啞啞者，啞啞則和樂之貌。言始以威剛，旣能戰慄不敢為妄，故動有法則而不陷於刑戮，雖有威剛之嚴而不加於己，故始雖有恐懼之憂，終有笑言之樂。

The phrase "Zhen lai xi xi" means that when thunder comes, one feels a trembling fear, unable to rest in peace, like the movement of a small insect called xi, which hides in cracks of windows or walls and moves about continuously. The repetition of "xi xi" emphasizes the extreme degree of fear. The phrase "xiao yan ya ya" refers to a joyful and harmonious state. Initially, due to the fierce and imposing presence, one feels fear and restraint, thus acting with discipline and avoiding punishment. Although the imposing force remains, it does not affect oneself. Therefore, although there was initial fear, there eventually comes a state of joy and ease.

震驚百里不喪匕鬯者，百里即雷聲之所及也。匕者，宗廟之器，以棘木為之，似畢而無兩岐，所以舉鼎之實而升於爼也。鬯者，以鬱金草和酒而有芬芳調鬯之氣。言震有長子之象，大而繼天子以臨天下，小而繼諸侯以臨一國，是必有威徳以及遠，使民心知有所歸，則威震之道全，而可以主宗廟之祭而不喪匕鬯也。

The phrase "Shocking a hundred miles, not losing the bi and chang" means that the sound of the thunder can be heard over a hundred miles. "Bi" is a ritual vessel used in the ancestral temple, made of the wood of the zan tree, shaped like a bei vessel but without two prongs, used to lift the sacrificial meat from the ding and place it on the zu. "Chang" is a type of wine made by mixing the juice of the yujin grass, which emits a fragrant and harmonious aroma. The trigram Zhen represents the eldest son, and when it is great, it symbolizes succeeding the Son of Heaven to rule the world; when it is small, it symbolizes succeeding a feudal lord to govern a state. Such a person must have a reputation for dignity and virtue spreading far and wide, so that the people know where to turn for guidance. Only then can the way of authority be complete, allowing one to preside over ancestral temple rituals without dropping the bi and chang.

彖曰：震，亨。震來虩虩，恐致福也。笑言啞啞，後有則也。震驚百里，驚遠而懼邇也。出可以守宗廟社稷，以為祭主也。

The Commentary on the Judgment says: The Zhen hexagram is smooth. "Zhen comes with fear" means that one attains blessings through knowing fear. "Laughing and speaking joyfully" indicates that there is order in subsequent actions. "Shaking a hundred li" means that people far away are startled and those near are cautious. With such a eldest son emerging, he can guard the ancestral temple and state rituals, and be the master of worship.

義曰：震亨者，言震雷不動則萬物不通，聖人不動則天下不亨。恐致福者，言震雷之來能戰慄恐懼以自修省，則不陷於禍害而終致福慶之事。後有則者，言既恐懼而致其福，則是不為非妄之行，而動有所法則，致有笑言啞啞之樂也。

Hu Yuan explained that "Zhen Heng" means that if the thunder does not arise, all things cannot be communicated or connected; if the sage does not take action, the world cannot be harmonious and prosperous. "Kong Zhi Fu" means that when the power of thunder arrives, one feels fear and thus self-examines, thus avoiding calamity and eventually bringing about blessings. "Hou You Ze" means that after having brought about blessings through fear, one no longer acts recklessly, but follows proper conduct and rules, thus achieving a state of joy and ease.

震驚百里驚遠而懼邇也出可以守宗廟社稷以為祭主者，言長子既有威徳以及於人，則遠者無不驚恐，近者無不戒懼，是以民心莫不趨向而樂從之，故出可以繼祖考之業，奉宗廟社稷之祭而為之主，無喪失其匕鬯者矣。

The saying "Shocking a hundred miles, startling the distant and alarming the near; going out he can guard the ancestral temples and state altars, serving as the chief priest in worship" means that the eldest son, possessing dignity and virtue, has his influence reaching far and wide. People far away are startled, and those nearby are in awe. Thus, the people's hearts are all inclined toward him and willing to follow him. Therefore, when he comes forth, he can inherit the foundation established by his grandfather, take charge of the worship at the ancestral temples and state altars, and serve as the chief priest without losing the sacred wine and vessels used in rituals.

象曰：洊雷，震。君子以恐懼修省。

The Image Commentary says: Thunder sounds continuously, which is the image of the Zhen hexagram. The gentleman takes inspiration from this image, remains cautious and self-disciplined, and reflects on his words and deeds.

義曰：雷者，天之威也；洊者，因仍之謂也。以上體是雷，下體亦雷，則是天威重仍而至也，則萬物莫不震憡而獲其亨。君子觀此震雷之象，以驚恐戒懼修飭其身，省察其行，以全身遠害，則身不陷於過惡，刑戮所不及也。

Hu Yuan explained that thunder represents the majesty of Heaven, and "xian" means successive connection. The upper trigram is thunder, and the lower trigram is also thunder, indicating that the majesty of Heaven descends layer upon layer, causing all things to be shaken and frightened, thus achieving clarity and progress. A gentleman observes the image of thunder and thus maintains a state of alarm and caution, rectifying himself and examining his words and deeds, in order to preserve his own safety and avoid calamity. In this way, his body will not fall into wrongdoing, and punishment and execution will not reach him.

初九：震來虩虩，後笑言啞啞，吉。象曰：震來虩虩，恐致福也；笑言啞啞，後有則也。

The Line Statement of Chou Ji says: When the thunder shakes, one is startled and trembling, but afterwards one can speak and laugh freely, which is auspicious. The Image Commentary says: When thunder shakes and one is startled, it is because fear can bring good fortune; afterwards, one can speak and laugh freely, because one's actions have established order.

義曰：來者，自外之辭。夫剛威之行，所以驚懼奸偽，懲戒邪惡。初九有剛明之德而居震動之始，是不敢為非而內無所慊，故剛威自外而來，本非己所招致。然己不能無恐懼之心，既能虩虩然恐懼，則其身益修而其行益明，不敢為妄，則禍患必不能及於己，而終獲笑言之吉矣。

Hu Yuan explained that the character "来" indicates coming from outside. The implementation of stern and formidable authority is used to intimidate deceit and punish evil. Initially, the Nine at the Beginning possesses a strong, vigorous, and enlightened virtue, yet is at the beginning of the trigram Zhen (Thunder), which signifies movement. Therefore, he himself does not commit wrongdoing and has no inner guilt, so the stern authority comes from outside, not something he has brought upon himself. However, he still cannot be without a sense of fear. If he can be cautious and fearful, then his self-cultivation becomes more rigorous, his actions more clear and upright, and he will not act recklessly. Thus, calamity will not reach him, and he will ultimately attain the auspiciousness of being able to laugh and speak freely.

六二：震來厲，億喪貝，躋于九陵，勿逐，七日得。象曰：震來厲，乘剛也。

The Line Statement for the Second Line says: Thunder strikes and there is danger, losing great wealth, climbing up to a high mountain nine times; there is no need to seek, for within seven days it will be regained naturally. The Image Commentary says: Thunder strikes and there is danger, because the Six in the Second is above a strong line.

義曰：來者，亦自外之辭。六二以陰柔之質居下卦之中，是履得其正，行得其中，既有中正柔順之德，是不為非妄也，故雖剛威之來，亦非己所招致，故曰震來也。然而厲者，蓋初九為震之主，而已以陰柔之質下乘陵之，故其身必有危厲也。十萬曰億，貝者，寳之謂也，言當威震之時而乘震動之主，則其身危厲而所喪失者多，故曰億喪貝也。

Hu Yuan explained that the character "来" also indicates coming from outside. The line Six in the Second, being a yin and soft quality, occupies the central position of the lower trigram, thus being in the correct position and maintaining the middle. With the virtue of being both central and upright and gentle, it will not act recklessly; therefore, although the strength of a yang force is present, it is not self-invoked, hence it is said "Zhen comes." However, there is still danger, because the line Nine at the Beginning is the only yang line in the entire hexagram, the main line of movement, and the line Six in the Second, with its yin and soft quality, is positioned above it. "Yi" refers to the number ten thousand, and "Bai" refers to a treasure used as currency in ancient times, here generally meaning wealth. When the force of movement is present but the line above is positioned on top of the main line of movement, the line itself is in danger, and the loss of wealth is great, hence it is said "loss of wealth in ten thousand."

躋于九陵者，躋，升也；陵，險阻之地也；九陵言至髙也。不惟多有所喪失，而又超履髙險，升於九陵之上。然則雖有喪貝躋陵之事，然以本有中正柔順之德，不須馳逐追取，七日之間自然得之，言始雖有失而終有所得也。

The phrase "to ascend to the nine ridges" means that "跻" refers to ascending, and "陵" refers to a high and dangerous landform. "Nine ridges" indicates reaching an extreme height. The Second Line does not only suffer great losses but also has to cross dangerous high ground and ascend to the top of nine mountain ridges. Although it encounters losses of wealth and the hardship of climbing high mountains, because it originally possesses the virtue of being upright, moderate, and gentle, it does not need to strive or search actively. Within seven days, it will naturally regain what was lost. This describes the situation where although there is initial loss, there will ultimately be gain.

六三：震蘇蘇，震行無眚。象曰：震蘇蘇，位不當也。

The Line Statement of the third line says: Below the thunder, there is fear and unease, but proceeding amidst the movement will not bring misfortune. The Image Commentary says: Below the thunder, there is fear and unease, because the position of this line is inappropriate.

義曰：蘇蘇者，震恐之貌。凡剛威之行，所以警其邪偽而戒其奸惡，故初九有剛明之徳，六二有中正之道，雖則威震之來非已所招，故曰震來。今此六三以陰居陽，履非其正而為髙亢者也，既履非正而又髙亢，則是邪惡之人也，其威震之來乃已所招，故不曰來。夫以不正之行當威震之時，故蘇蘇然恐懼之也。行無眚者，言六三雖以不中不正之行，而下巽於六二之柔，上奉於九四之剛，於理為順，故雖震威之行可以免其禍患，而災眚不及於己矣。

Hu Yuan explained that "su su" refers to the appearance of being frightened and anxious due to the influence of the Thunder trigram. The application of strong authority is originally intended to warn against wickedness and falsehood, and to punish deceit and evil. The initial line, which is strong and upright, and the second line, which is moderate and correct, are not the ones who have invited the thunderous authority; thus, the line statement says "the thunder comes." Now, the third line, which is a yin line in a yang position, is in an improper place and is arrogant and self-important. Being both improper and arrogant is the characteristic of a wicked person. Therefore, the thunder comes because of his own actions, so the line statement does not say "the thunder comes." Because of his improper behavior, he is frightened and uneasy. The phrase "acting without calamity" means that although the third line is neither in the center nor in the proper position, it is flexible and follows the softness of the second line below, and also flatters the strength of the fourth line above, which is reasonable. Therefore, even though he is in the time of thunder, he can avoid calamity and disaster does not reach him.

九四：震遂泥。象曰：震遂泥，未光也。

The statement of the fourth line says: Thunder strikes but becomes stuck in mud and cannot proceed. The Image Commentary says: Thunder strikes and is stuck in mud, indicating that its way is not yet broad.

義曰：泥者，泥滯不通之辭也。居人上者必當有剛威之徳，又有至正之道以安於下，則下之人相率而從之。今九四以剛陽之質為眾陰之主，居非其位，履失其正，雖有剛威，不能亨通於群下，以是而言，於己道未甚光大也。

Hu Yuan explained that "ni" refers to the concept of being blocked and stagnant. Those who hold positions above people must possess a strong and dignified virtue, as well as an extremely upright path to stabilize those below. Only then will the people below follow them successively. Now, the Nine in the Fourth, with its strong and yang nature, is the master of many yin lines. It is not in its proper position and has lost its correctness. Although it has strong authority, it cannot smoothly pass through among many subordinates. According to this, its own path is not yet sufficiently broad.

六五：震往來厲，億無喪，有事。象曰：震往來厲，危行也；其事在中，大無喪也。

Six in the Fifth Line Statement says: In the midst of thunder, movement both coming and going is dangerous; but there will be no great loss, and there will still be something to be accomplished. The Image Commentary says: Movement both coming and going is dangerous, indicating action in perilous circumstances; what it accomplishes is in accordance with the middle path, so there is no great loss.

義曰：六五以陰柔之質為一卦之主，進則上無所應，退則下乗九四剛威之臣，往來之間皆有危厲。十萬曰億，言六二處下卦之中，亦乗於初九之剛，故居不得安而大有所喪，是以稱億喪貝。今六五為一卦之主，雖下乗九四之剛，然履得大中之位，行得大中之道，雖往來之間時有危厲，亦不能大有所喪也。

Hu Yuan explained that the line six in the fifth position, with its yin and flexible nature, serves as the main line of the entire trigram. Advancing, there is no corresponding line above; retreating, it is 'riding' upon the strong and powerful line nine in the fourth position. Thus, movement in either direction involves danger. 'Yi' refers to ten thousand. The line six in the second position is in the central position of the lower trigram and is also 'riding' upon the strong line nine at the beginning. Therefore, it is unstable in its dwelling place and suffers great losses, which is why the line statement says 'losing ten thousand shells'. Now, the line six in the fifth position, as the main line of the trigram, although it is 'riding' upon the strong line nine in the fourth position below, it is standing on the central position of the upper trigram and is following the path of maintaining central stability. Thus, although there is danger in movement, there is no great loss.

有事者，夫當威震之世，下有剛權不正之臣，若専無為而治，則不足拯天下之難，救天下之弊，固當有為獨任以權天下可也。象曰震往來厲危行也者，言六五居至尊而乗剛，故往來之間皆危厲而行也。其事在中大無喪者，言處得其位，合於中道，雖興起大事，亦無所喪失也。

The phrase "there is an affair" refers to a time of great turmoil and upheaval, where there are powerful ministers who hold authority but do not adhere to the right path. If one merely advocates non-action, it would be insufficient to save the country from crisis and eliminate long-standing evils. At such a time, action is indeed necessary, and one must take charge to deal with the affairs of the world. The Image Commentary says, "The Thunder moves forward with danger," meaning that the fifth line, though in a position of supreme authority, is situated above a strong line, so its actions are always carried out in a dangerous situation. It also says, "The affair is in the center, there will be no loss," meaning that its position is appropriate and in accordance with the middle path; even if great affairs are undertaken, there will be no loss.

上六：震索索，視矍矍，征凶。震不于其躬，于其鄰，無咎。婚媾有言。象曰：震索索，中未得也；雖凶無咎，畏鄰戒也。

The line statement of the sixth line at the top says: Below the thunder shaking, the heart trembles and the eyes look around in alarm; at this time, going forward is dangerous. The thunder does not strike oneself, but strikes a neighbor, so there is no fault, yet between marriage and in-laws there are inevitably some idle words. The image commentary says: The heart trembles because it does not occupy the central position; although there is danger, there is no fault because seeing the neighbor struck by thunder leads to caution.

義曰：索索者，中恐懼之謂也；矍矍者，視驚聳之貌也。上六以陰柔之質居威震之極，履不得大中之位，故當威剛之來，索索然恐懼，矍矍然驚聳也。征凶者，言居威震之極而又無大中之徳，則當固守常分，庶免凶咎，苟復有所往，是凶之道也。

Hu Yuan explained that "suo suo" refers to inner fear, and "jue jue" describes the startled and agitated appearance of the eyes. The Sixth at the Top, with a yielding nature, is located at the peak of a powerful and intimidating position, and is not in the central position. Therefore, when a strong and fierce force comes, the mind trembles with fear and the eyes look around in alarm. The phrase "zheng xiong" means that being at the extreme of a powerful and intimidating position without possessing the virtue of maintaining the center, one should firmly hold to one's own proper role in order to avoid misfortune. If one still takes action, that is the path leading to calamity.

震不于其躬于其鄰無咎者，夫九四為剛威之主而處上卦之下，上六居一卦之極而在無位之地，逺於九四，故九四之剛威不能及己之身。雖不及其身而及其鄰，謂五犯九四之剛，有往來之厲，則己能觀此鄰戒以自修省其身，整治其行，故得無咎也。

The phrase "Zhen does not affect itself, but its neighbors, thus no blame" means that the Nine in the Fourth is the main yao of strong force and is located at the bottom of the Upper Trigram. The Six at the Top is situated at the top of the entire hexagram, in a position without official rank, and is far away from the Nine in the Fourth. Therefore, the strong force of the Nine in the Fourth does not harm itself. Although it does not harm itself, it does affect the neighboring yao—meaning that the Six in the Fifth offends the strong force of the Nine in the Fourth, leading to a dangerous situation where both coming and going are perilous. However, the Six at the Top can observe the lesson from its neighbor and reflect on itself, correcting its behavior, thus avoiding blame.

婚媾有言者，上六處不得位，履不得中，雖婚媾至親之人，亦不能免讒間之言。象曰震索索中未得者，言上六所以索索然恐懼，以履不得中故也。雖凶無咎畏鄰戒者，言雖有凶而能免其咎，以其能觀戒於五而畏慎其所行，故咎可以免也。

The phrase "marriage and union have words" refers to the situation of the Sixth at the Top, which is not in its proper position and does not occupy the center. Even among the closest relatives, there are unavoidable slanders and divisive remarks. The Image Commentary says, "trembling with fear, not yet in the center," meaning the Sixth at the Top trembles because it has not reached the central position. It also says, "although there is danger, there is no blame, because of the warning from the Fifth." This means that although there is danger, there is no fault because it sees the warning from the Fifth and is cautious in its actions, thus avoiding blame.

艮其背，不獲其身；行其庭，不見其人。無咎。

The Hexagram Statement of the Kūn hexagram says: stopping on the back, one cannot see one's own body; walking through one's courtyard, one cannot see the people in the courtyard. This does not lead to fault.

義曰：按《序卦》云「物不可以終動，止之」，故受之以《艮》。艮者，止也。蓋言人之動靜各有其時，若動而不已，必有悔吝生，故以《艮》次於《震》，所以為世動靜之戒也。夫艮者，山之象，山為地之鎮，安止而不動，故為止之象。背者，目所不見之所也，言艮止之道必止於未萌之前。若夫聖人之治天下，將禁民之邪，制民之慾，節民之情，止民之事，必於其利害未作，嗜慾未形，未為外物之所遷，而其心未動之前，先正其心而不陷於邪惡，若止之於背之後，目所不覩而不見其身也。

Hu Yuan explained that the "Xu Gua Zhuan" says, "Things cannot continue to move; they must be stopped." All things cannot keep moving forever; they must be restrained, so after "Zhen" comes "Gen." "Gen" means stopping. Human movement and stillness each have their proper time. If one keeps moving without rest, regret and sorrow will surely arise. Therefore, "Gen" is placed after "Zhen" to set a warning for people regarding movement and stillness. "Gen" takes its image from a mountain, which is a stabilizing stone of the earth, remaining calm and still without moving, thus symbolizing "stopping." "Back" refers to the place that the eyes cannot see, meaning that the principle of stopping must be applied before the thought has even arisen. As for the sage governing the world, he must restrain the people's evil, control their desires, regulate their emotions, and stop their reckless actions. He must do this before harm has occurred, before desires have taken shape, before the mind has been led astray by external things, and before any thought has arisen. He must first correct their minds so that they do not fall into evil. It is like placing "stopping" behind them, where the eyes cannot see, thus making them unaware of their own bodies.

行其庭不見其人，夫庭者，指淺近之處而言之也，行於淺近而猶不見其人者，蓋止得其道，各守其所而有定分，不相揉雜故也。古之聖人之治天下也，其在建官分職，各有所責，若習禮者専掌於禮，習樂者専掌於樂，習兵者専掌於兵，習者専掌於刑，各守其職而不相干也。

The phrase "walking through the courtyard but not seeing a person" means that "court" refers to a very close place. Walking through such a close place yet still not seeing a person does not mean that there is truly no one there. Rather, it is because each person's "stop" or position conforms to the rules, each keeping their own post and having a clear boundary. They do not mix with each other or meet face to face. In ancient times, the sage rulers governed the world by assigning officials and dividing responsibilities so that each person had their own specific duty: those who studied rituals were responsible for rituals, those who studied music were responsible for music, those who studied military affairs were responsible for military matters, and those who studied law were responsible for legal matters. Each kept to their own duties without interfering with one another.

又如天下之民，為士者止於為士，為農者止於為農，為工者止於為工，為商者止於為商，是亦各有定分，不相揉雜，處不易業而守其常，故如行於淺近一庭之間而不見其人，是其各有所止而不相雜亂也。無咎者，言能止其事於未萌之前，使官民各得其止靜，不相揉亂，故無咎也。

For example, the people in the world, those who are officials follow their proper duties, those who farm follow their proper duties, those who work follow their proper duties, and those who trade follow their proper duties. Each has a definite boundary, and they do not mix with each other, remaining in their proper roles and following the constant way. Therefore, it is like walking in a small courtyard, yet not seeing anyone, because each has its own limit and does not mix. As for "no blame," it means stopping matters before the thought arises, allowing officials and common people to each have their own quiet and proper position, not disturbing each other, thus there is no fault.

彖曰：艮，止也。時止則止，時行則行，動靜不失其時，其道光明。艮其止，止其所也。上下敵應，不相與也，是以不獲其身，行其庭不見其人，無咎也。

The Commentary on the Judgment says: The hexagram "Gèn" signifies stopping. When it is time to stop, one stops; when it is time to move, one moves. Neither movement nor stillness misses the proper time, and thus the way is bright. "Stopping at the right place" means stopping where it should be stopped. The yao above and below are in mutual opposition but not in harmony, and they do not relate to each other. Therefore, one cannot see one's own body, and even when walking through the courtyard, one does not see the people in the courtyard, hence there is no fault.

義曰：艮者，山之象也，山為止靜，故曰艮止也。時止則止時行則行動靜不失其時其道光明者，大凡動靜必有其時，若其時可以止，則當止而不可動；若其時可以行，則當行而不可止。可行者，若上有其君，下有其民，若退止而不進，則君民無以自濟，故聖人特於此言聖賢之道當觀其時之可否而進退之。若行而不失其動之時，止而不失其靜之時，行止動靜皆得其時，則其道光大而明顯。

Hu Yuan explained that the trigram Gen takes its image from a mountain, which is still and unmoving, hence it is said "Gen means to stop." It is said "when the time comes to stop, one should stop; when the time comes to move, one should move; the movement and stillness do not miss their proper time, thus the way is bright." All movement and stillness have their own proper time. If the time calls for stopping, one should stop and not act recklessly; if the time calls for moving, one should move and not remain still. What is meant by "moving" is that there is a ruler above and the people below; if one retreats and does not advance at the right time, the ruler and the people would be unable to achieve harmony. Therefore, the sage specially points out here that the way of the sages should be determined according to whether the time allows for advancement or retreat. If one goes out to act without missing the proper time for action, and retreats to be still without missing the proper time for stillness, then all actions, stopping, movements, and stillness are in harmony with the time, and thus his way will be great and bright.

故孟子曰「孔子聖之時者」，言孔子之道，可以行則行，可以止則止，可以速則速，可以乆則乆，惟觀其時而察其道之可否而已。然則時行時止所以為萬世動靜之戒，不於震卦言而於艮始言之者，蓋震為雷，雷有時而靜；艮為山，山一定而不動。恐後之人法此止靜之道，不復求於進用，使天下之人無所濟，故特於此言之，以為動靜之戒也。

Therefore, the "Mencius" says, "Confucius was a sage who adapted to the times," meaning that the way of Confucius: when one can take office, one takes office; when one can stay still, one stays still; when one should act quickly, one acts quickly; when one should stay for a long time, one does so. It is only a matter of examining one's own virtue and whether it can be put into practice according to the opportunity. Since "acting when the time is right and stopping when the time is right" is a standard for all generations regarding movement and stillness, why is it not discussed in the "Zhen" hexagram, but rather only introduced in the "Gen" hexagram? Because Zhen is thunder, which sometimes becomes still; Gen is mountain, which once settled does not move again. The sage feared that later generations might take this stillness as a model and thus cease to seek office and service, leaving the people without relief. Therefore, he specially emphasized this here as a standard for movement and stillness.

艮其止止其所也，不言背而言止者，蓋背者目所不見所止之處也，言艮其止者，能止於未萌，得止之所也。上下敵應不相與者，言上下六爻各相亢敵而情不相與，是各止其所之象也。既能止於未萌之時，而又能使上下各相守其分而不雜揉，故總舉彖辭而結之也。

The phrase "Gèn qí zhǐ, zhǐ qí suǒ yě" means: The "Commentary on the Judgment" does not use the term "back" but instead uses "stop," because "back" is something that cannot be seen with the eyes and is precisely the place where one should stop. Saying "Gèn qí zhǐ" refers to the ability to stop before a thought even arises, thereby precisely reaching the appropriate position to stop. The phrase "shàng xià dí yìng, bù xiāng yǔ yě" means that the upper and lower hexagrams are in mutual opposition and do not share a common sentiment, which is exactly the image of each staying in its proper position. Since one can stop before a thought arises and also ensure that upper and lower parts remain in their proper places without mixing, the "Commentary on the Judgment" summarizes the hexagram statement to conclude.

象曰：兼山，艮。君子以思不出其位。

The Image Commentary says: Two mountains overlapping represent the image of the Gen hexagram. The superior person takes inspiration from this image, and does not exceed his position in thought or action.

義曰：言君子觀此兼山止靜之象，凡所思謀，當専於所職，不可越出其位而妄有所思也。

Hu Yuan explained that when two mountains overlap yet each remains in its proper place, this is the image of each holding to its own position. A gentleman observing this卦 of two mountains at rest should understand that in all his thoughts and plans, he should focus on his own duties and not exceed his proper position to think about things that are not his concern.

初六：艮其趾，無咎，利永貞。象曰：艮其趾，未失正也。

The Line Statement of the first line says: To stop the toe, there is no fault, and it is favorable to maintain the correct path for a long time. The Image Commentary says: To stop the toe means that it has not yet lost the correct path.

義曰：趾者，足趾之謂也。初六居卦之始，在事之初，最處於下，是猶足趾也。夫足之趾本亦能動，有其時，時止則止，時行則行，動靜不失其正，所以得其無咎。然止物於其始，必須永長守其志正而行之，故曰利貞。象曰艮其趾未失正者，言初六居卦之下而能止事於未萌，所以未失其正也。

Hu Yuan explained that "zhǐ" means the toe. Initially six is at the beginning of the entire hexagram, at the start of things, and is the lowest position, just like a person's toe. The toe is naturally capable of movement, but its actions have their own timing: when it should stop, it stops; when it should move, it moves, so it does not lose its proper course and thus has no fault. However, to stop things at the very beginning, one must maintain a long and upright mind and action, hence the saying "beneficial to maintain uprightness." The Image Commentary says "to stop the toe, has not lost uprightness," meaning that initially six is at the bottom of the entire hexagram, and can stop things before the thought even arises, thus not losing its uprightness.

六二：艮其腓，不拯其隨，其心不快。象曰：不拯其隨，未退聽也。

The Line Statement for the Second Line says: Stopping the calf muscle, but unable to save it from its situation of moving with the foot, the mind thus becomes displeased. The Image Commentary says: Being unable to save it from its situation of movement, is because the matter has already begun, and there is no time to retreat and comply with the arrangement of stillness.

義曰：腓者，足之腨腸也。按此一卦不以爻之陰陽、位之貴賤尊卑而言，但取人之一身之象以明其義，故初六居一卦之最下，其象為趾；六二處初之上，故為腓之象。夫腓之為物，不能自動，隨足而已，是足動則動，足止則止。今足既已動而欲止其腓，必不可得而止也，是不能自拯救其失，但隨物而動也。亦如凡人不能制事於初，及事已動，利害已作，嗜慾已萌，欲強制之，終不得而止也。然雖強止之，則不能稱已之慾，是欲止之心不獲其快也。象曰不拯其隨未退聽者，言不能制之於初始，及事已作，雖欲止之，必未能於其所處而聽其止靜之事也。

Hu Yuan explained: "Fei" refers to the flesh of the lower leg. This hexagram does not explain its meaning based on the yin and yang of the lines or the hierarchy of positions, but rather by using the images of different parts of the human body. Therefore, the line "Chu Liu" is at the very bottom of the hexagram, symbolizing the toes; "Liu Er" is above "Chu Liu," symbolizing the flesh of the lower leg. The flesh of the lower leg cannot move on its own; it can only move along with the foot. When the foot moves, it moves; when the foot stops, it stops. Now that the foot has already stepped forward, yet one wants the lower leg to stop, it is impossible to stop abruptly. This shows that it cannot save itself from its mistake and can only move along with other parts. This is similar to a person who cannot control things at the beginning, but waits until the matter has already started, the consequences have already arisen, and desires have already emerged, then tries to stop it forcefully. In the end, it is impossible to stop. Even if one manages to stop it, it cannot conform to one's original intention, so the desire to stop is not satisfying. The "Image Commentary" says, "Not rescuing its following, not yet listening to retreat," meaning that one cannot control things at the beginning. When the matter has already occurred, even if one wants to stop it, it is certain that one cannot make it stop at one's own position and return to stillness.

九三：艮其限，列其夤，厲熏心。象曰：艮其限，危熏心也。

The third line statement says: Stopping at the division between upper and lower body, tearing the muscles on the back, danger as fire scorching the heart. The Image Commentary says: Stopping at the boundary, danger scorching his heart.

義曰：限者，人之身上下分隔之際也；夤者，脊膂之肉也。九三居上卦之下、下卦之上，於人之身體，是猶分限之際也。夫身之中亦不能自動，惟下之有所動則從而動之，上之有所動亦從而動之，如上下已動而欲艮止其身之中，則必分列其脊之肉矣。此言人不能制其事於始，又不能成其事於終，措置之間不得其道，而欲止於中道，則進退不可而致蠱敗其事，故有危厲之苦而熏灼其心也。

Hu Yuan explained that "xian" refers to the boundary dividing the upper and lower parts of the body, and "yin" refers to the muscles along the spine. Nine in the Third is located at the lowest part of the upper trigram and the highest part of the lower trigram. In terms of the human body, this corresponds to the area where the upper and lower parts are divided. The middle section of the body cannot move on its own; it moves only when the lower part moves or when the upper part moves. If both the upper and lower parts have already begun to move, yet one tries to stop the middle section, it will inevitably tear the muscles along the spine. This illustrates that a person who cannot control a matter at its beginning and cannot complete it successfully, and who also fails to find the right approach in between, yet tries to stop midway, will find himself unable to move forward or retreat, ultimately ruining the matter. Therefore, there is danger and hardship, which burns the heart.

六四：艮其身，無咎。象曰：艮其身，止諸躬也。

The Line Statement of the Fourth Line says: To stop oneself, there will be no fault. The Image Commentary says: To stop oneself is to apply the principle of 'stopping' to oneself.

義曰：身者，是人之一身也。夫人之體，統而言之則謂之一身，手足謂之四肢；分而言之，則腰足而上亦謂之身。今此六四出下體之上，在上體之下，處夤限之間，是身之象也。夫人患不能自止其身，今六四能止之得其道，使四肢不妄動，故如人之靜止得其道，制御得其術，防過得其要，不為外物之所遷，不為貧賤之所移，不為富貴之所易，故無咎也。

Hu Yuan explained that "shen" refers to a person's entire body. The form of a person is generally called "yi shen," with the hands and feet called the four limbs. When divided, the part above the waist is also called "shen." Now, the sixth line in the fourth position goes beyond the lower trigram and resides beneath the upper trigram, exactly between the spine and the boundary, thus representing the image of the body. A person's concern is being unable to control their own body. Now, the sixth line in the fourth position can restrain it and act in accordance with propriety, preventing the limbs from moving disorderly. This is like a person who remains still in a proper way, controls themselves skillfully, and prevents mistakes by grasping the essential point, not being led astray by external things, not changing their conduct due to poverty or low status, and not altering their heart due to wealth or high status—this is precisely the meaning of the great man mentioned in the "Mencius," "wealth and honor cannot corrupt him, poverty and low status cannot make him change his course." Therefore, there is no fault.

六五：艮其輔，言有序，悔亾。象曰：艮其輔，以中正也。

The Line Statement of the fifth line says: Keep your mouth closed, speak in an orderly manner, and regret will vanish. The Image Commentary says: Being able to keep one's mouth closed is because the line six in the fifth possesses the virtue of maintaining the center.

義曰：輔者，車頰也。六五居上卦之中，以人身言之，有口輔之象。夫口頰者，所以主言語之所出，若其妄動則有過失，其為咎也不細。故先聖繫辭曰：君子居其室，出其言善，則千里之外應之；出其言不善，則千里之外違之，況其邇者乎！言行，君子之樞機，樞機之發，榮辱之主也。是言語不可不慎也。

Hu Yuan explained: "Fu" originally refers to the wooden part of a chariot's side; six in the fifth position is in the central position of the upper trigram, and when compared to the human body, it resembles the mouth and cheek. The mouth and cheek control the coming and going of speech, and once it moves recklessly, mistakes will occur, leading to serious consequences. Therefore, the ancient sages said in the Great Treatise: A gentleman resides in his own house, and if his words are good, people a thousand miles away will respond to him; if his words are bad, people a thousand miles away will oppose him. How much more so for those nearby! Speech and actions are the key points for a gentleman. Once the key point is activated, honor and disgrace are determined by it. Thus, speech must not be taken lightly.

今六五能正其口輔，使不妄發，其言皆有倫類次序，故禍不召而悔可亡矣，則所謂言滿天下無口過者也。象曰艮其輔以中正者，此爻居非其正，然位得其中，是有大中之徳，而能正其口輔，使口不妄發。孔子曰「有徳者必有言」是也。

Now, the sixth line in the fifth position can properly regulate its mouth, not speaking carelessly, and when it does speak, its words are orderly and well-structured. Therefore, calamities do not come of their own accord, and regret is eliminated. This is exactly what is meant by the saying, "His words are heard throughout the world, yet he has no verbal fault." The Image Commentary says, "Keeping the mouth in check, because it is upright and correct." Although this line is not in the proper position, it is in the center, showing that it possesses the virtue of maintaining the center. Thus, it can properly regulate its mouth and refrain from speaking inappropriately. Confucius said, "Those who have virtue must have words," which refers precisely to this principle.

上九：敦艮，吉。象曰：敦艮之吉，以厚終也。

The line statement of Upper Nine says: By maintaining stillness with a sincere and steadfast virtue, one achieves auspiciousness. The image commentary says: The auspiciousness of maintaining stillness with sincerity is because it concludes with a sincere and steadfast virtue.

義曰：艮者，山之象，為地之鎮，有博厚之徳。上九處艮之極，有敦厚之道而自止，使邪欲不能汨，利害不能侵，死生富貴不能易，如此可以獲其吉。象曰敦艮之吉以厚終者，以敦厚之德為艮止之事，得其艮道之終也。

Hu Yuan explained that the trigram Gen takes its image from a mountain, which is the stabilizing stone of the earth, possessing broad and profound virtue. The line Nine at the Top is located at the top of the Gen hexagram, using the principle of sincerity and solidity to restrain itself, thus preventing evil desires from disturbing it, harm from affecting it, and even life and death, wealth and poverty from shaking it. In this way, it attains吉祥. The Image Commentary says, "The吉祥 of Gen is due to its thickness and completion," meaning that by employing the virtue of sincerity and solidity in the act of stopping, it achieves a good ending in the way of stopping.

漸：女歸吉，利貞。

The Hexagram Statement of the "Gradual" hexagram says: A woman marrying in order brings good fortune; it is advantageous to maintain the correct course.

義曰：按《序卦》云「物不可以終止」，故受之以《漸》。漸，進也。夫艮卦之上下二體皆艮止之象，夫専務艮止而不求進，則失其動靜之中道，非仁義之人所存心也。此卦上體是巽，下體是艮，是內有艮靜之心，外有巽順之徳，故能務於漸進，此君子之所為也，故《漸》所以次於《艮》。然謂之漸者，謂自下以升於髙，自小積於大，自近及於遠，安然而行，不務速進，故曰漸。

Hu Yuan explained that the "Xu Guan Zhuan" says, "Things cannot remain stagnant." Things cannot remain still forever, so after the "Gen" hexagram comes the "Jian" hexagram. "Jian" means progress. The "Gen" hexagram has both its upper and lower trigrams as Gen, representing stillness; if one remains still without seeking progress, then one loses the middle way between stillness and movement, which is not the way of those who cherish benevolence and righteousness. This hexagram has the upper trigram as Xun and the lower trigram as Gen. Inside it is the stillness of Gen, and outside it is the flexibility of Xun. Therefore, it focuses on gradual progress, which is the way of the gentleman. Hence, "Jian" comes after "Gen." The term "Jian" refers to ascending from a low place to a high place, accumulating from small to great, and advancing from near to far, moving steadily without seeking quick results. That is why it is called "Jian."

女歸吉利貞者，天下萬事莫不有漸，然於女子猶須有漸，何則？夫女子處於閨門之內，以待媒妁之言、聘問之禮，然後往之；若非媒妁之言、聘問之禮而往者，則是淫醜之女也，故父母惡之，鄉人賤之，天下丑之。是其為女者，必須男子之家問名、納采、請期，以至於親迎，其禮畢備，然後乃成其禮而正夫婦之道，所以獲吉也。

The saying "A woman's marriage is auspicious, and it is favorable to maintain integrity" means that nothing in the world proceeds without order and gradual steps, and this is especially true in the case of a woman's marriage. Why is this so? A woman remains in her family home, and only after the matchmaker has conveyed the message and the betrothal gifts have been exchanged can she go to her husband's home. If a woman goes to her husband's home without the matchmaker's words and without the betrothal ceremony, she is considered immoral and disgraceful. Her parents would despise her, the people of the village would look down upon her, and the whole world would regard her as shameful. Therefore, a woman must wait for the man's family to complete the proper procedures in order, such as asking for the name, presenting the betrothal gifts, and setting the wedding date, until the actual wedding ceremony is held. Only when all the rites are properly performed can the marriage be considered complete and the relationship between husband and wife be properly established, thus bringing about auspiciousness.

然女者，臣之象也，事君之道也。夫君子之人處窮賤，不可以干時邀君急於求進；處於下位者，不可諂諛佞媚以希髙位。在於窮賤者，必力行強學，待君之聘召，然後可進於朝；居於下位者，必潔身正志，為下所尊，為上所信任，然後升進入大位，皆由漸而致之，乃獲其吉也。利貞者，若女子之歸於其夫，能守至正之道，則可以正一家；君子之事於其君，能守至正之道，則可以正天下。至於天下皆能守正，則可不失其道而獲吉也。

However, women also symbolize ministers, and this speaks to the way of serving the sovereign. A gentleman in times of hardship and low status should not seek favor or flatter the sovereign in order to advance quickly; when in a lower position, he should not be obsequious or seek high office through谄媚. Those in humble circumstances must strive diligently in study, waiting for the sovereign's summons before entering the court; those in lower positions must maintain personal integrity and set a proper aspiration, gaining respect from below and trust from above, only then can they rise to higher positions. All these must be achieved through gradual progress, and only then can one attain auspiciousness. The phrase 'li zhen' means that a woman, upon marrying her husband, can uphold the most correct path and thus establish proper conduct within the family; a gentleman serving the sovereign can uphold the most correct path and thus establish proper conduct throughout the world. When all people uphold the correct path, they will not lose the righteous way and thus attain auspiciousness.

彖曰：漸之進也，女歸吉也。進得位，往有功也。進以正，可以正邦也。其位，剛得中也。止而巽，動不窮也。

The Commentary on the Judgment says: The hexagram "Gradual Progress" discusses proceeding in an orderly manner, hence a woman's marriage brings auspiciousness. Advancing while each attains its proper position, proceeding forward can establish achievements. Proceeding along the right path can rectify the state. Its position is that a strong line occupies the central position. Inside it is stillness, and outside it is softness, hence action does not lead to hardship.

義曰：漸之進也女歸吉也者，此釋所以為漸之名也。之，往也。漸者，謂積漸而之往於所進之地也，故君子之人亦必潔身修徳，積漸而升進之也。女歸吉者，言女子能以禮為漸而歸於男，臣能以道為漸進於其君，斯獲吉也。

Hu Yuan explained that the phrase "the gradual progress, the woman's return brings good fortune" is an explanation of why this hexagram is named "Gradual." "Zhi" means to go towards. "Jian" refers to advancing step by step towards one's destined position, so the gentleman must also maintain personal integrity and cultivate virtue, advancing gradually through accumulation. As for "the woman's return brings good fortune," it means that a woman can achieve good fortune by following propriety and marrying step by step, and a minister can achieve good fortune by following the Way and gradually serving the sovereign. This way, good fortune can be attained.

進得位往有功者，此指六二九三六四九五四爻而言也。言四爻皆進得其位，則所往無不有功。若進於一邑，則功被於一邑；進於一郡，則功被於一郡；進以輔佐於天子，則功被於天下。是君子所進得其正道，則往有功也。

The phrase "entering into a proper position and proceeding to achieve merit" refers to the lines six in the second, nine in the third, six in the fourth, and nine in the fifth. The fourth line advances and attains an appropriate position, thus achieving success wherever it goes. If it advances to govern a city, its virtue extends throughout the city; if it advances to govern a state, its virtue extends throughout the state; if it advances to assist the Son of Heaven, its virtue extends throughout the world. This shows that a gentleman, as long as he follows the right path, will achieve merit by proceeding forward.

進以正可以正邦也，此亦指四爻而言。六四六二以陰居陰，九三九五以陽居陽，是皆進得其正。君子之人進得其正，則立於朝廷，處於列位，其道徳惠澤可以福天下之民，而正天下之邦國也。其位剛得中者，此因九五而言之。九五以剛明之德，又處大中之位，夫有剛明中正之徳，處於至尊之位，亦由漸而進也。

The phrase "advancing with correctness, one can correct the state" refers to the fourth line. The lines six in the fourth and six in the second are yin lines in yin positions, while the lines nine in the third and nine in the fifth are yang lines in yang positions. All of them advance and each occupies the correct position. A gentleman who advances and occupies the correct position can establish himself in the court and hold an official rank, thus his moral virtue and benevolence can benefit the people of the world and correct the states. The phrase "its position, the yang is in the center" refers to the line nine in the fifth. The line nine in the fifth possesses the virtue of strong and enlightened character, and it is located in the central position of the upper trigram. Possessing the virtue of strength, clarity, and correctness while occupying the supreme position is also achieved through gradual progress.

止而巽動不窮者，此因二體而言之。外體是巽，內體是艮。夫內無止靜之心而務於躁進，外無柔順之徳而尚於剛暴，以是求進，動必窮困。內既有止靜之道，外又有巽順之徳，以是漸進，則動獲其利而無困窮矣。

The phrase "stop and be yielding, movement will not be exhausted" refers to the combination of the upper and lower trigrams. The outer trigram is Xun (Wind), and the inner trigram is Gen (Mountain). If one lacks inner stillness and only seeks hasty advancement, and lacks outer gentleness and instead values strength and violence, then with such an attitude seeking progress, any movement will surely lead to hardship. Now, with inner stillness and outer gentleness, proceeding step by step, then any movement will bring benefit and not lead to difficulty.

象曰：山上有木，漸。君子以居賢徳善俗。

The Image Commentary says: Mountains with trees represent the image of the hexagram Zhan. The superior person takes inspiration from this image, dwelling among virtuous people and in a pure and benevolent society.

義曰：巽為木，艮為山，木生山上，日久歲深，自萌芽至於把握，漸至髙大，而又依于山，是漸得其道，此漸之象也。君子之人法此漸進之象，必居賢徳善俗之間，以務進其道。必居賢善之間者，夫有賢善之人動不離道，如居其間，日漸月摩，出入動作皆由正道，不入於邪，雖甚愚闇者亦可以造於君子之域，使其子子孫孫積漸陶染而進歸於善也。孟子之母為子三徙其鄰，卒使其子為萬世亞聖之賢，蓋其擇賢善之力也。故君子之人，其所積習，其所居處，必得其賢善之人，然後漸而習，積而久之，皆至賢至善之人也。

Hu Yuan explained that Xun represents wood and Gen represents mountain. Trees grow on mountains, over the years, from a sprout to the size of a hand, gradually growing tall, yet always relying on the mountain. This is following the proper sequence and obtaining the way, which is precisely the image of the "Gradual Progress" hexagram. The gentleman takes this gradual progress as a model, necessarily dwelling among virtuous and benevolent people and in a pure and good customs environment, in order to advance his own way. Why must one live among virtuous and good people? Because virtuous and good people act without deviating from the right path. Living among them, day by day and month by month, one's coming and going and actions follow the right path, and will not fall into wrong ways. Even the most ignorant and dark people can reach the level of a gentleman, and their descendants can gradually be influenced and cultivated to become good. Mencius's mother moved her son's neighborhood three times, finally making him become the second sage of all time, relying precisely on the power of choosing virtuous and good people. Therefore, the gentleman must, in his daily habits and living environment, associate with virtuous and good people; through gradual influence and accumulation over time, he will become a person of the highest virtue and goodness.

初六：鴻漸于干，小子厲，有言，無咎。象曰：小子之厲，義無咎也。

The line statement of the first line says: Wild geese gradually fly to the water's edge, the young and lowly person is in danger and may attract idle talk, but there is no fault. The image commentary says: The danger of the young and lowly person comes from the way of things, and in principle, there is no fault.

義曰：乾者，水之際也。《伐檀》之詩曰「坎坎伐檀兮，寘之河之幹兮」，是乾者水際也。鴻者，水禽也。按此《漸》之一卦皆以鴻為象者，蓋鴻之禽一舉可至千里，然始舉必有漸，故聖人特取鴻為漸之象也。今初六居一卦之下，居漸之初，是猶鴻之始舉漸至於水之際。以人事言之，是士之進始於細微，君子之進始於卑下之位也。

Hu Yuan explained that "Qian" refers to the bank of a river. The "Book of Songs, Wei Wind, Cutting檀" says, "Kan kan fa tan xi, zhi zhi he zhi gan xi," meaning the cut檀 is placed by the river bank, showing that "gan" means the river bank. "Hong" refers to a water bird. The hexagram "Zhen" uses the image of wild geese throughout, because wild geese can fly thousands of miles, yet they must take steps one by one when taking off. Therefore, the sage chose wild geese as the image for "Zhen." Now, the line "Six at the Beginning" is at the very bottom of the hexagram, representing the beginning of gradual progress, just like wild geese starting to fly and slowly reaching the river bank. In terms of human affairs, this signifies that a gentleman's advancement begins from small beginnings, and the use of officials starts from humble positions.

小子厲有言無咎者，厲，危也。夫君子之進，小人之所忌也。今初六之進尚為卑下，其道未見信於時，其徳澤未及於人，故小人之心皆欲起而害之。然終不能為君子之害，但有誹謗之言而已，終獲其無咎。象曰小子之厲義無咎者，言君子之進本以其漸，雖為小人之所危厲，然於義自可無咎。

The phrase "The young man faces danger, there is talk, but no blame" means that "danger" refers to peril. A gentleman's advancement is something that small people resent. Now, the line at the beginning is in a low position, his way has not yet gained the trust of the world, and his virtue has not yet benefited others. Therefore, small people all want to harm him. However, they cannot actually harm the gentleman; they can only spread slander. The gentleman ultimately has no fault. The Image Commentary says, "The young man's danger, by righteousness there is no blame," meaning that the gentleman's advancement is naturally progressive. Although he may be harmed by small people, by reason he cannot have any fault.

六二：鴻漸于盤，飲食衎衎，吉。象曰：飲食衎衎，不素飽也。

The Line Statement of the Second Line says: The wild geese gradually fly to the steady rock, with abundant food and harmonious joy, which is auspicious. The Image Commentary says: Harmonious enjoyment of food is not merely indulging in satiety without purpose.

義曰：盤者，山石之安也。言六二以陰居陰，以柔順之徳漸得其位，而又處得其中，上應於五，為五之所信任，為眾人之所歸，是漸而得信，居得其所安，若鴻之漸漸至於盤也。飲食衎衎吉者，衎衎，和樂之貌，言六二既得眾心所歸，又為九五所任，故得飲食豐備，其和樂衎衎然，是以獲其吉。

Hu Yuan explained: "Pan" refers to a stable place among mountains and rocks. The line Six in the Second, with a yao of yin in a yin position, possesses a gentle and harmonious virtue, gradually attaining its proper place, and is located in the central position of the lower trigram. It moves upward to correspond with the line Nine in the Fifth, which is in the ruler's position, forming a yin-yang correspondence. Therefore, it is trusted by the Nine in the Fifth and gains the support of the people. This is a gradual process of gaining trust, and the position it occupies is stable, just like a wild goose slowly landing on a磐 stone. The phrase "diet and drink are harmonious and joyful, auspicious" means that "Kan Kan" describes a state of harmony and joy. Since the Six in the Second has gained the hearts of the people and is employed by the Nine in the Fifth, it can enjoy abundant food and drink, a harmonious and joyful situation, thus achieving auspiciousness.

象曰飲食衎衎不素飽者，素，空也。言六二為下所歸，為上所任，是上有忠義以輔其君，下有德澤以被其民，故其所獲飲食之樂皆得其道，非徒空受其飽樂而已。《伐檀》之詩曰「彼君子兮，不素飱兮」，此之謂也。

The Image Commentary says, "Enjoying food in a cheerful manner, not receiving it in vain." "素" means empty or without merit. Six in the Second is supported by the people below and appointed by the sovereign above, showing that he has a loyal and righteous heart to assist the ruler above, and extends benevolence and grace to the people below. Therefore, his enjoyment of food and comfort is in accordance with propriety, and not received in vain. The Book of Songs, "Those noble men, do not eat in vain," expresses exactly this meaning.

九三：鴻漸于陸，夫征不復，婦孕不育，凶，利禦寇。象曰：夫征不復，離群醜也；婦孕不育，失其道也；利用禦寇，順相保也。

The third line statement says: The wild geese gradually fly to the high and level land, the husband goes on a journey and does not return, the wife is pregnant but cannot give birth, which is ominous, but it is advantageous to defend against thieves. The image commentary says: The husband going away and not returning is leaving his own kind; the wife being pregnant but not giving birth is losing the way of husband and wife; being advantageous to defend against thieves is because they are harmonious and support each other.

義曰：地之髙平者謂之陸，言九三居下卦之上，漸至於髙位，猶鴻之漸至於髙平之地也。夫征不復者，夫謂三也，上無其應，下又無輔，而切近於四，四亦無應，近而相得，故三樂從於邪配，是其夫征往而不復反。夫既不反，則其婦亦不能守正，故有孕而不育之事，以至於凶也。

Hu Yuan explained that high and level ground is called "Lu." Nine in the Third is at the top of the lower trigram, gradually rising to a high position, just like a wild goose slowly flying to a high and level ground. The phrase "Fu zhi bu fu" means that "Fu" refers to Nine in the Third. It has no corresponding line above and no support below, yet it is close to Six in the Fourth; Six in the Fourth also has no proper correspondence. The two lines are close and harmonious, so Nine in the Third delights in following this improper match, which is why the husband goes away and does not return. Once the husband does not return, the wife cannot remain on the proper path, leading to situations where she becomes pregnant but cannot give birth, ultimately resulting in danger.

利用禦寇者，言三既往不復，樂於邪配，其情意相得而莫能間，故可以御衛其外來之寇。然於君臣之道、夫婦之禮已為乖戾，故但可禦寇而得為利矣。象曰夫征不復離群醜者，言九三居下體之上而樂於邪配，離去群類，不復反其家矣。婦孕不育失其道者，夫既征而不復，則其婦亦有邪欲之事，以至孕而不育，是大失夫婦之道也。利用禦寇順相保者，三與四樂為邪配，其情相得，和順以相保，故可以御其寇難也。

The phrase "utilizing to repel bandits" means that since nine three has already gone away and is willing to follow an improper match, the two are in mutual affection and cannot be separated, thus being able to resist external bandits. However, in the relationship between ruler and minister, and husband and wife, there is already a deviation, so it is only beneficial in repelling bandits. The "Image Commentary" says, "The husband goes out and does not return, leaving the group of the inferior." This refers to nine three being at the top of the lower trigram and willingly entering an improper match, leaving his own group and not returning home. It also says, "The wife is pregnant but does not give birth, losing the proper way." This means that since the husband has gone out and not returned, the wife has developed improper thoughts, leading to a pregnancy that does not result in birth, which greatly violates the proper way of husband and wife. It also says, "Utilizing to repel bandits, harmonious mutual protection." This means that nine three and six four are willing to form an improper match, sharing mutual affection, harmoniously protecting each other, thus being able to overcome the difficulty of bandits.

六四：鴻漸于木，或得其桷，無咎。象曰：或得其桷，順以巽也。

The Line Statement of the Fourth Line says: Wild geese gradually fly up to the trees, perhaps finding a straight branch to rest on, without fault. The Image Commentary says: Finding a straight branch is because it is gentle and humble.

義曰：木又髙於陸也，言此一爻漸進至於上卦，其位漸髙。然則鴻者水禽也，今漸於木，非其所也。言四進無正應而下比於三，三亦無正應，樂於邪配，亦非其所也。桷者，榱椽之屬也。言六四以陰居陰，本得其正，雖比於三有邪配之事，然三亦無正應，近而相得，情意相合，可以相輔佐而樂得其所，猶得修長勁直之木，可以安棲，不至於失所而可以無咎也。象曰或得其桷順以巽也者，所以得桷而安棲者，蓋其不尚剛暴，而能盡和順柔巽之徳故也。

Hu Yuan explained that trees are higher than the land, and this line is advancing to the upper trigram, thus occupying an even higher position. However, the wild geese are water birds, and now flying to the trees, which is not their proper place. This indicates that line six in the fourth position advances but does not have a proper response. It is inclined towards nine three, while nine three also lacks a proper response and is content with an improper pairing, which is also not its proper place. "Ju" refers to a straight wooden beam used in a roof. Line six, being a yin line in a yin position, is originally correct; although it is inclined towards nine three and there is a suspicion of improper pairing, nine three also lacks a proper response. The two lines are close to each other and harmonize, their feelings are in accord, and they can support each other and find their proper place. It is like finding a long and straight branch to rest securely, without losing its place, thus there is no fault. The Image Commentary says, "or obtaining its ju, following with yielding." It is able to obtain the straight beam and rest securely because it does not value strength and violence, but instead fully displays the virtue of yielding and gentle compliance.

九五：鴻漸于陵，婦三歲不孕，終莫之勝，吉。象曰：終莫之勝吉，得所願也。

The Line Statement of the Fifth Line says: The wild geese gradually fly up to the high mountain, the wife has not conceived for three years, but ultimately no one can prevent them, resulting in good fortune. The Image Commentary says: Ultimately no one can prevent them and thus achieve good fortune, because their wishes are fulfilled.

義曰：大阜曰陵，是岡阜最髙者，又髙於木。九五漸得位至於上體，是猶鴻之漸於髙阜之上也。婦謂六二也，言五與二為應，而三四為邪配之事間隔於其間，塞已之路，使不得往而相從，以成生育之功也。然五與二本為正應，皆有中正之徳，誠以相待，其心志不怠，雖三四邪僻之人慾間其路，然而終不能勝之也。象曰終莫之勝吉得所願者，言九三六四終不能為之間隔，則五與二心志相從而得所願也。

Hu Yuan explained that a large mountain is called "ling," which is the highest among hills and higher than trees. Nine in the Fifth ascends step by step to the upper trigram and attains its proper position, just like the wild geese gradually flying to the top of a high hill. "Fu" refers to Six in the Second: Nine in the Fifth and Six in the Second were originally a proper pair, but Nine in the Third and Six in the Fourth formed an improper pair in between, blocking the path and preventing them from communicating and thus achieving the function of producing offspring. Therefore, the line statement says "the wife is unable to bear children for three years." However, Nine in the Fifth and Six in the Second were originally a proper pair, both possessing the virtue of being upright and sincere in their dealings, with unwavering aspirations. Even if those like Nine in the Third and Six in the Fourth, who are improper, attempt to block their path, they will ultimately be unable to overcome them. The image commentary says "in the end, they cannot prevail, and their wishes are fulfilled," meaning that Nine in the Third and Six in the Fourth will ultimately be unable to block them, so Nine in the Fifth and Six in the Second, with their aspirations in harmony, will achieve their wishes.

上九：鴻漸于陸，其羽可用為儀，吉。象曰：其羽可用為儀吉，不可亂也。

The line statement of the top nine says: Geese gradually fly to high places, their feathers can be used for ceremonial adornment, which is auspicious. The image commentary says: The feathers can be used for ceremonial adornment and bring auspiciousness because their conduct is not disturbed.

義曰：按此《漸》卦始於微而至於大，由於下而升於髙，故此一卦皆以鴻漸為象：初則漸於乾，二則漸於盤，三則漸于陸，四則漸於木，五則漸於陵。至此上九復言陸者，按諸家之說，以謂上九九三皆處一卦之上，故皆言陸，陸者髙之頂也。

Hu Yuan explained that the hexagram Zhan (Gradual) progresses from small to great, from low to high, so the entire hexagram uses the image of geese flying gradually: initial line six flies to the water's edge, line six in the second flies to a rock, line nine in the third flies to the land, line six in the fourth flies to a tree, line nine in the fifth flies to a mountain. However, line nine at the top again mentions the character "Lu" (land), which repeats the term used for line nine in the third. Different schools of thought explain that line nine at the top and line nine in the third are both at the top positions of the upper and lower trigrams, so they both refer to "Lu," interpreting it as the highest point of elevation.

徧觀經文，又無髙頂曰陸之文，且陸者，地之髙平者也；陵者，大阜也，又安有地而反髙于山阜者哉？子夏之說亦然，其義未通。陸氏之說言髙過即反下，故上九處至極之地反為陸也。按《漸》卦自下而漸於上，自微而至於髙大，且陵者未為極髙之地，豈有反下之義哉？

But when we look through the entire text, there is no mention of the highest point being called "Lu." Moreover, "Lu" refers to a flat and elevated place on the ground, while "Ling" refers to a large hill or mountain. How could flat land be higher than hills? Zi Xia's view is also along these lines, and the reasoning does not hold. Lu's explanation is that when something reaches its highest point, it turns back downward, so the "Nine at the Top" is described as "Lu." However, the "Zhan" hexagram progresses from the bottom upward, from small to great. Furthermore, "Ling" is not yet the highest point, so how could it turn downward at this stage?

今考於經文，陸字當為逵字，蓋典籍傳文字體相類而録之誤也。逵者，雲路也，言鴻之飛髙至於雲路，其羽翎毛質可以為表儀，亦猶賢人君子自下位而登公輔之列，功業隆盛，崇髙逺大，可以為天下之儀表，故獲吉也。按輔嗣之意，亦解為雲路之義，言雖進處髙潔不累於職，峩峩清遠，若止在髙平之陸，安得有髙潔峩峩清遠之象哉？以此推之，是傳録之際誤書此逵為陸字也明矣。象曰其羽可用為儀吉不可亂者，言聖賢君子之心，不為外物所動，不為情慾所遷，故能積累其善，以至德業髙大而不可亂也。

Now examining the text, the character 「陆」 should actually be 「逵」, likely due to a copying error where the characters were similar. 「逵」 refers to a path in the clouds: it means that the wild geese fly high up to the cloud path, and their feathers and plumage can be used as ceremonial adornments. This is like the virtuous and noble persons gradually ascending from low positions to the rank of prime ministers and ministers of state, achieving great accomplishments, lofty and grand, serving as a model for the people, thus attaining auspiciousness. Looking at Wang Bi's interpretation, he also takes it as a cloud path: he says that the virtuous person, although occupying a lofty and pure position, is not burdened by official duties, standing tall and lofty, clear and detached. If one merely stays on a flat land, how could there be the atmosphere of lofty and grandeur, clarity and detachment? Therefore, it is evident that the character 「逵」 was mistakenly copied as 「陆」 during transmission. The 「Image Commentary」 says 「its feathers can be used as a standard for auspiciousness, not confused」, meaning that the hearts of sages and virtuous persons are not swayed by external things or emotions, thus they can gradually accumulate good deeds until their virtue and achievements become great and unshakable.

歸妹，征凶，無攸利。

The Hexagram Statement of Guimei says: Taking the position of a bride, a sister, or a niece marrying into the husband's family, if one does not act with propriety but insists on advancing recklessly, it will lead to misfortune and bring no benefit anywhere.

義曰：按《序卦》云「進必有所歸」，故受之以《歸妹》。大凡人事，其進必有所歸；若進而無所歸，則是於進之義失其道矣。然則所謂歸妹者，謂侄娣從女兄而適於人，故謂之歸妹。夫人之不孝，無後為大。其諸侯守宗廟社稷之大，其事尤重，故聖人制禮，使一娶九女，廣其繼嗣，生生不絶，永可以守宗廟社稷之祀而不廢也。

Hu Yuan explained that according to the "Xu Gua Zhuan" saying "progress must have a destination," after things advance, they must reach a conclusion. Therefore, the "Jian" hexagram is followed by the "Gui Mei" hexagram. All human affairs, when moving forward, must have a place to settle; if one only knows to advance without a place to return to, then in the matter of "progress" one loses the correct path. The term "Gui Mei" refers to the niece and younger sister accompanying the elder sister to marry into another family. Ancient people considered lack of descendants as the most serious form of unfilial piety, and since dukes were required to maintain the ancestral temple and state sacrifices across generations, the matter of continuing the lineage was even more crucial. Therefore, the sage established the wedding ceremony, allowing dukes to marry nine women at once, thereby broadening the source of descendants, ensuring continuous offspring, and enabling them to sustain the ancestral temple and state sacrifices for a long time without interruption.

故娶一而二往從之，為左右媵，各有侄娣，同姓者九人。必須同姓，所以親親相睦，絶爭妬之心，是以聖人重之。因震兌之象以明其義：震為長男，兌為少女，以少女從於長男，非其所配也；非其配而從之者，則是侄娣而從於女兄適人之義也。征凶無攸利者，此言侄娣雖從於人，然上有女兄為之正配，當退守其分。苟非其位而有征進，則是侵女兄之權，奪女兄之寵，欲以下而陵於上，以卑而侵於尊，以庶而亂於嫡，是凶之道，必無所利也。

Therefore, when a prince formally marries a principal wife, two other states of the same surname send their daughters as accompanying brides, called left媵 and right媵. The principal wife and the two媵 each bring their nieces and sisters along, making a total of nine women. The reason for requiring the same surname is to foster affection and harmony among relatives, preventing jealousy and rivalry. The sages therefore value this system of rites. Hu Yuan further explained the meaning of the hexagram based on the trigram Zhen above and Dui below. Zhen represents the elder son, while Dui represents the young girl. A young girl following an elder son is inherently not a suitable match. Since she is not the principal wife yet accompanies him in marriage, it signifies the situation of a niece or younger sister following the principal wife. The hexagram statement says, "Going forward brings danger; there is no benefit." This means that although the niece or younger sister also enters the husband's household, there is already a principal wife above her. She should therefore remain within her proper position. If she does not stay in her place but advances, she would be encroaching upon the principal wife's authority and seizing her favor. This is a case of the lower rank challenging the superior, the inferior usurping the superior, and the庶 (secondary) disrupting the嫡 (principal), which is the path to misfortune and brings no benefit at all.

彖曰：歸妹，天地之大義也。天地不交而萬物不興，歸妹，人之終始也。說以動，所歸妹也。征凶，位不當也。無攸利，柔乘剛也。

The Commentary on the Judgment says: The rites of the Hexagram 47, Return of the Younger Sister, embody the most significant principle between heaven and earth. If the energies of heaven and earth do not interact, all things would not arise. The union of men and women, and the accompanying of younger sisters, are directly related to the continuation and termination of human life. The lower trigram is Dui, representing joy, and the upper trigram is Zhen, representing movement. Because of joy, there is movement, and thus the younger sister is given in marriage. The Hexagram Statement says 'a journey brings danger' because the positions of the lines are not appropriate. It says 'no benefit is gained' because the yin and柔 is superior to the yang and 刚.

義曰：此廣言天地之道，以明歸妹之義也。夫天地之道，陽氣下降，陰氣上升，陰陽交通，二氣相感，然後萬物生。若其二氣不相交感，則萬物孰由興發而生成也？故古者諸侯一娶九女，所以廣繼嗣而承守宗廟社稷之祀；若其婚姻之禮廢，不廣其繼嗣，則其社稷之祀、宗廟之奉絶而無守，是猶天地不交則萬物不能興也。

Hu Yuan explained that this passage expands upon the great principles of the operation of heaven and earth, to clarify the meaning of the "Gui Mei" hexagram. The principle of heaven and earth is that yang energy descends from above and yin energy ascends from below; yin and yang interconnect and respond to each other, thus enabling the generation of all things. If these two energies do not interact, by what means would all things arise and flourish? Therefore, in ancient times, dukes would take nine wives at once, precisely to broaden the source of descendants, so that they could shoulder and preserve the worship of the ancestral temple and the state sacrifices. If the rites of marriage were neglected and the source of descendants was not expanded, then the worship of the state sacrifices and the maintenance of the ancestral temple would be cut off and have no one to inherit, just as if the two energies of heaven and earth did not meet, all things would have no way to arise.

歸妹人之終始者，言人凡有生則有死，有盛則有衰。諸侯一娶九女，正室死則右媵繼之，以至左媵及侄娣繼之不絶，所以廣其嗣息而承其祖先之業，是歸妹者人之終始者也。說以動所歸妹者，此因二體以釋歸妹之義。上體震，震為動；下體兌，兌為說。兌為少女而從於震之長男，非其所說者，今動而得說者，蓋其所歸嫁侄娣以從於女兄之故也。

The Commentary on the Judgment says that the hexagram Guimei relates to the beginning and end of human affairs, meaning that life necessarily leads to death, and prosperity necessarily leads to decline. A prince once married nine women; when the principal wife died, the right concubine took her place, and then the left concubine and the younger sisters followed in succession, ensuring continuity. This was done to expand the family line and carry on the ancestral legacy, hence Guimei relates to the beginning and end of human relationships. As for the phrase 'say it through movement, which is the meaning of Guimei,' it explains the meaning of the hexagram by referring to the nature and disposition of the upper and lower trigrams. The 'trigram virtue' refers to the nature and function represented by each trigram: the upper trigram is Zhen, whose virtue is movement; the lower trigram is Dui, whose virtue is joy. Dui represents a young woman who follows Zhen, the elder son. Originally, she is not the object of her joy, yet she can both move and be joyful, because she marries a younger sister who comes in with the principal wife.

征凶位不當者，謂九四、九二皆以陽居陰，六三、六五以陰居陽，是位不當也。夫以侄娣而從於女兄，是不當其正位；既不當其正位而妄有征進，則奪寵侵權，凶之道也。無攸利柔乗剛者，蓋六三之柔乗九二之剛，六五之柔乗九四之剛。言柔乗剛者，是卑陵於尊，庶亂於嫡，必不利矣。

The statement "征凶, position is inappropriate" refers to the fact that both the fourth and second lines are yang lines occupying yin positions, while both the third and fifth lines are yin lines occupying yang positions. This is called "inappropriate position" for the lines. The term "position" refers to the location of a line among the six positions, as well as whether its yin or yang nature matches the position. A younger sister or maid following the elder sister in marriage does not hold the position of the main wife; since they are not in the proper position, yet they rashly advance forward, they will seize the favor and encroach upon the rights, which is a way to invite misfortune. The statement "no benefit, yin overpowers yang" is because the third line, a yin line, is above the second line, a yang line, and the fifth line, a yin line, is above the fourth line, a yang line. "Yang and yin" are terms for yang and yin lines. A yin line above a yang line is called "overpowering," while a yin line below a yang line is called "supporting," together called "supporting and overpowering." When a yin line overpowers a yang line, it is the inferior overpowering the superior, and the concubine disturbing the main wife, which certainly brings no benefit.

象曰：澤上有雷，歸妹。君子以永終知敝。

The Image Commentary says: Thunder resounds over a marsh, which is the symbolic image of the Hexagram of Following the Wife. The gentleman thus understands: one should focus on the long-term outcome of affairs and foresee the inevitable evils that will arise when a system reaches its decline.

義曰：澤上有雷，所以鼓動萬物以廣生成之功，有歸妹之象，故聖人名為歸妹，一娶九女之道，使其永久繼嗣而無絶。君子之人觀此歸妹之象，必當察其事之永乆，法之終末必有敝壞，當預防之可也。

Hu Yuan explained that the image of thunder above a marsh represents the sound of thunder stirring all things, enabling the function of nurturing and generating to spread widely, which corresponds exactly to the symbolism of the卦 of Gui Mei. Therefore, the sage named this hexagram Gui Mei. The practice of marrying nine women at once is meant to ensure the continuation of descendants without interruption. The gentleman observes this hexagram and must examine whether a matter can be sustained over time, and understand that any system, when carried to its extreme, will eventually deteriorate, and thus should be guarded against in advance.

初九：歸妹以娣，跛能履，征吉。象曰：歸妹以娣，以恆也。跛能履吉，相承也。

The Line Statement of Chou Ji says: Going out to marry as a younger sister, is like a lame person who can still walk, and thus proceeding forward is auspicious. The Image Commentary says: Going out to marry as a younger sister is a constant principle in human relations; a lame person still being able to walk and obtaining auspiciousness is because she can calmly serve the person above her.

義曰：女子少者曰娣。初九處一卦之始，最近卑下之地，是侄娣從於女兄以適於人，而能自處卑下，盡其卑順之道以承其上，而得侄娣之道，故曰歸妹以娣也。跛者，足之偏也，猶侄娣者非其正配，然而從女兄以適於人，能盡其道以配君子而廣其孕嗣以成其家，猶足之雖偏而能履地而行，不至於廢也。既能盡其侄娣之道，守卑順之質，以是而往事於君子，則獲其吉也。象曰歸妹以娣以恆者，言女弟以從於女兄而適人者，人倫之常也。跛能履吉相承也者，言能盡其柔順承事於上，以承其家，吉之道也。

Hu Yuan explained that a younger woman in the family is called "Di." The line "Chu Ji" refers to the first line of the hexagram, which is at the very beginning and in the lowest position, symbolizing the position of the younger sister-in-law who follows the elder sister in marriage. She is able to remain in a humble and low position, striving to maintain the virtue of humility and gentleness in serving those above her, thus fulfilling the proper role of the younger sister-in-law. Therefore, the line statement says "Returning to marriage with a younger sister." "Bo" means a foot with a deformity, symbolizing that the younger sister-in-law is not the main wife. However, she follows the elder sister in marriage, and fulfills her duty to assist her husband, produce offspring, and establish a family, just as a foot with a deformity can still walk on the ground and is not discarded. Since she fulfills the role of the younger sister-in-law and maintains the nature of humility and gentleness, serving her husband in this manner naturally brings good fortune. The "Image Commentary" says "Returning to marriage with a younger sister, this is the constant way," meaning that the younger sister following the elder sister in marriage is a constant human relationship. It also says "A foot with a deformity can walk, it is auspicious, because of mutual support," meaning that she can fulfill the virtue of gentleness in serving those above her, thus supporting the family, which is the way to gain good fortune.

九二：眇能視，利幽人之貞。象曰：利幽人之貞，未變常也。

The Line Statement of Nine in the Second says: A person with an eye defect can still see, and it is appropriate for someone who dwells in seclusion and maintains quietude to adhere to the correct path. The Image Commentary says: It is appropriate for the person of quiet seclusion to maintain constancy, because she has not altered the constant way.

義曰：眇者，目之偏也。九二以陽居陰，履非其正，亦猶侄娣從於女兄非正室之象也。然而能盡卑下之節以承於上，而配君子，廣其繼嗣，猶目之偏亦不廢於視也。利幽人之貞者，言九二雖履非其正，然上有六五之應；雖上有其應，而為侄娣者不可越其位分而上進，如其妄求上進，則奪女兄之權，故當退處其位分，守其幽靜之道而不變，故獲其利。象曰利幽人之貞未變常者，言侄娣所以從女兄而適人，必居幽靜守正以事君子，此道之常也。九二雖有其應，不妄求進，盡至正之道，是未變其常也。

Hu Yuan explained that "miao" refers to one eye being defective. Nine in the Second occupies a yao that is yang in a yin position, which is not in the correct place; a yang yao in a yang position and a yin yao in a yin position is called "zheng." The middle line of the upper and lower trigrams is called "zhong." When both are present, it is called "zhongzheng." This is like a niece or younger sister accompanying the elder sister as the wife, rather than being the main wife. However, she can fulfill the virtue of humility and serve those above her, support her husband, and have many children, just as a defective eye does not prevent seeing. The statement "beneficial to the quiet person's uprightness" means that although Nine in the Second is not in the correct position, there is a "ying" relationship with Six in the Fifth above it. "Ying" refers to the mutual correspondence between yin and yang in the three pairs of positions: first and fourth, second and fifth, third and sixth. Although there is a correspondence above, as a niece or younger sister, she should not exceed her proper position and strive for advancement. If she does, she would take away the authority of the elder sister. Therefore, she should remain in her proper position, maintain quietude, and not change, hence gaining benefit. The "Image Commentary" says, "beneficial to the quiet person's uprightness, has not changed the constant way," meaning that a niece or younger sister accompanying the elder sister in marriage must remain quiet and uphold uprightness in serving her husband, which is the constant way. Although Nine in the Second has a correspondence, it does not strive for advancement, fulfilling the most correct way, thus remaining unchanged in the constant way.

六三：歸妹以須，反歸以娣。象曰：歸妹以須，未當也。

The Line Statement of the third line says: The married younger sister still needs to wait, and when the time comes, she will return to marry as a younger sister. The Image Commentary says: The married sister needs to wait because the time is not yet appropriate.

義曰：須，待也。六三以陰柔之質居剛陽之位，是履非其正也，猶侄娣之從於女兄，其年尚幼，未可以適人，必待年於父母之國，待其長大，然後復歸君子之家以為侄娣。故《春秋》隱二年書伯姬歸於紀，至七年書叔姬歸於紀。伯、叔者，長幼之稱，則叔姬者伯姬之侄娣也。當二年伯姬歸紀之時，其年尚幼少，故待年於魯國，至七年乃始歸於紀，是侄娣有待年之義也。象曰歸妹以須未當者，是言侄娣有幼少未當歸人，必待年於父母之國也。

Hu Yuan explained that "xu" means waiting. The hexagram line six in the third position, which is occupied by a yin and flexible quality in a yang and strong position, is not in the correct place. This is like the case of a niece or younger sister who should accompany the elder sister when she marries, but because she is still young, she cannot marry yet and must stay in her parents' country, waiting until she is old enough to go to her husband's family. Therefore, the Spring and Autumn Annals records in the second year of Hiding King that Bo Ji married the state of Ji, and in the seventh year, it records that Shu Ji also married the state of Ji. Bo and Shu are terms indicating the order of seniority, showing that Shu Ji was the niece or younger sister of Bo Ji. When Bo Ji married the state of Ji in the second year of Hiding King, Shu Ji was still young and thus remained in Lu to wait until she was old enough, and she married the state of Ji in the seventh year. This is an example of the custom of "waiting for the proper age" for a niece or younger sister. The Image Commentary says, "Returning to marriage requires waiting, for it is not the right time," which refers to the fact that a niece or younger sister is still young and not yet ready to marry, so she must wait in her parents' country until she is mature.

九四：歸妹愆期，遲歸有時。象曰：愆期之志，有待而行也。

The Line Statement of the Fourth Line says: The day of marriage has passed the originally set time, and marrying later has its appropriate moment. The Image Commentary says: The intention of delaying the marriage date is to wait for something before taking action.

義曰：愆，過也。九四以陽居陰，處非正位，猶女子雖備侄娣之數以適於人，過期而未往。雖過期未往，然而以剛陽之質居陰柔之位，不為躁進，有柔順之徳，以其年尚幼，未可以往，故待其禮之全備，俟其年之長大，然後歸於君子，斯得其時也。遲，亦待也。象曰愆期之志有待而行者，言九四居其陰位，有柔順之徳，不務剛躁，是志有所待而行也。

Hu Yuan explained: "Qian" means to exceed. Nine in the Fourth, with a yang line in a yin position, is not in the correct position, just like a woman who has been counted among the niece and maidens, and should accompany her husband, but has exceeded the marriage period and has not yet gone. Although she is late in marriage, she possesses a yang quality in a yin position, is not eager to act hastily, and has the virtue of flexibility and obedience. Because she is still young, she cannot marry, so she must wait until the rites are complete and her age is mature, then return to her husband's family, which is considered appropriate. "Chí" also means waiting. The Image Commentary says, "The intention of exceeding the period, waiting before acting," meaning that Nine in the Fourth is in a yin position, possesses the virtue of flexibility and obedience, does not act forcefully or hastily, and has an intention of waiting before taking action.

六五：帝乙歸妹，其君之袂不如其娣之袂良，月幾望，吉。象曰：帝乙歸妹，不如其娣之袂良也。其位在中，以貴行也。

The Line Statement of the fifth line says: King Tang of Shang, Emperor Yi, married off his sister, and the wife of the main house had ornaments on her sleeves that were less beautiful than those of the maid servant who accompanied her. The moon is about to be full but not yet complete, which is auspicious. The Image Commentary says: Emperor Yi married his sister, and the wife of the main house had ornaments less beautiful than those of the maid servant; the fifth line is in the middle position of the upper trigram, so it acts with a noble status.

義曰：帝乙者，商之賢王也。言六五以陰柔之質居上卦之中，是猶帝乙之王所歸之妹也。然按《泰》之六五言帝乙歸妹，此亦言之者，蓋帝乙是商之賢王，於時最能盡婚姻之禮，周之去商尤近，知其最詳，故聖人特取帝乙為言以明其義也。

Hu Yuan explained that Di Yi was a virtuous king of the Shang dynasty. The line six in the fifth, with its yielding and soft nature, occupies the central position of the upper trigram, just like the younger sister whom Di Yi married off. The hexagram Tai also mentions "Di Yi returning his sister," and here it is mentioned again because Di Yi was a virtuous king of the Shang dynasty who was most thorough in observing the rites of marriage at that time. The Zhou dynasty was close in time to the Shang dynasty, and thus had the most detailed knowledge of these rites. Therefore, the sage specially cited Di Yi as an example to explain the meaning of the hexagram.

其君之袂不如其娣之袂良者，蓋君者，正室之小君也。故《衛詩·鶉之奔奔》之篇曰：「鶉之奔奔，鵲之疆疆，人之無良，我以為君。」君者指宣姜而言之，是正室得稱為君也。袂謂衣袖，所以為禮容也。良，善也。

It says, "Her lord's sleeve is not as good as her younger sister's sleeve," where "lord" refers to the main wife, also called "Xiao Jun" by the queen consort of a feudal lord. Therefore, in the poem "Chun Zhi Ben Ben" from the "Book of Songs" about the state of Wei, it says: pheasants go together in pairs, magpies come in pairs, but the person's character is not good, yet I still have to regard her as the queen consort; the "lord" in the poem clearly refers to Xuan Jiang of the state of Wei, showing that the main wife can be called "lord." "Mue" refers to the sleeve, which is a part that displays ceremonial propriety and appearance. "Liang" means good.

言侄娣本卑賤之位，今六五居極貴之地，是正室已死而侄娣繼為正室，有柔順之德，能盡婦道以配於君子，雖其正室之徳亦不如侄娣之容禮最備而善良也。月幾望者，望為月十五盈滿之時也。月者，陰道婦妾之象也。言六五雖得繼為正室，處至貴之地，然不可時有驕盈之志，當常執柔順之道，但如月之幾近於望，不至盈滿，則獲其吉。象曰其位在中以貴行者，六五以其處上卦之中，履至尊之位，是侄娣至此得繼其嫡而為正室，以配於上，是以賤從貴而行也。

This refers to the fact that the niece and younger sister are originally in a lowly position, but now the sixth line is in the most exalted position. This indicates that the original wife has died, and the niece or younger sister has taken her place as the main wife. She possesses the virtue of flexibility and obedience, and can fully fulfill the role of a wife to support her husband. Even the virtue of the original wife is not as good as the proper and beautiful etiquette and appearance of this niece or younger sister. The term "望" in "月几望" refers to the fifteenth day of the lunar month when the moon is full. Since the moon belongs to yin, it symbolizes the wife or concubine. This means that although the sixth line has succeeded to the position of the main wife and is in the highest position, it should not have arrogant or self-satisfied thoughts. It should always maintain the path of flexibility and obedience, just like the moon approaching fullness but not yet completely full, in order to achieve good fortune. The Image Commentary says, "Its position is in the center, acting with honor," meaning that the sixth line is in the central position of the upper trigram and occupies the highest position. The niece or younger sister has thus succeeded the嫡 wife to become the main wife, and can coordinate with the superior husband. This is acting with honor from a lowly position.

上六：女承筐無實，士刲羊無血，無攸利。象曰：上六無實，承虛筐也。

The line statement of the sixth line at the top says: A woman holds a bamboo basket that is empty, and a man slaughters a sheep but there is no blood, and there is no benefit anywhere. The image commentary says: The sixth line at the top has nothing, holding an empty basket.

義曰：筐，竹器也。大凡女子承其筐篚，必有物以實之；士之刲羊，必有其血，此事之常也。亦猶侄娣之適於人，進必有所遇，退必有所繫，此亦女子之常也。今上六處一卦之上，居窮極之地，進則無所往，退則無所應，進退之間皆無所得，如女子之承筐而無其實，士之刲羊而無其血，進退失所，若以此而行，何有所利哉？象曰上六無實承虛筐者，上六位至窮極，進退無所適，猶女徒承虛筐而無其實也。

Hu Yuan explained: "Kuang" is a basket made of bamboo. Whenever a woman carries a basket to participate in worship, there must be sacrificial offerings inside; when a man slaughters a sheep, he must surely see blood, which is the natural way. This is similar to a niece or younger sister marrying into a family, moving forward she must meet someone, retreating she must have a place to rely on, which is the natural condition of a woman. Now, the sixth line at the top is located at the very top of the entire hexagram, in the extreme position. There is nowhere to go forward, and there is no corresponding line behind it. In both directions, there is nothing to gain, just like a woman carrying a basket but the basket is empty, or a man slaughtering a sheep but seeing no blood. In both cases, there is no place to return to; how can there be any benefit in such a situation? The "Image Commentary" says, "The sixth line at the top has no substance, it holds an empty basket," meaning that the position of the sixth line has reached the extreme, with nowhere to go forward or backward, just like a woman holding an empty basket with nothing inside.

豐：亨。王假之，勿憂，宜日中。

The Hexagram Statement of the Hexagram of Greatness says: When there is great abundance, things can be harmonious. When a ruler reaches such a flourishing state, there is no need for worry; just as the sun reaches its zenith, it should illuminate all directions.

義曰：按《序卦》云「得其所歸者必大」，故受之以《豐》。言凡得其所歸者，其道必至盛大，故以豐次於歸妹。然則豐者，王者富有天下，生聚繁夥，民物眾多，是天下眾大之時也，故謂之豐。既富有天下以至豐盛之極，是其道大通矣。

Hu Yuan explained that according to the "Xu Gua Zhuan" saying "those that have found their proper place will surely become great," anything that has found its proper place will certainly develop to a great extent. Therefore, the Geng Gua comes after the Gui Mei Gua. The term "Feng" refers to a king who is rich and possesses the whole world, with a growing population gathering together, and the people and resources all being abundant, which is the time when the whole world is full of people and things. Hence it is called Feng. Since the king has achieved the peak of wealth and abundance, the path he follows naturally becomes widely open and smooth.

王假之者，凡有聖人之徳，有仁義之道，苟不得其時，不得其位，則無興天下之勢，無居天下之資，是則雖有仁義之道，安能有所為哉？故聖人必假此豐盛之時，發號施令則民易以從，行賞用罰則民易以服，以至制禮作樂，施發教化，可以大行於天下也。

Speaking of "Wang Jia Zhi," it refers to the fact that even if a person possesses the virtue of a sage and upholds the way of benevolence and righteousness, if he is born at an inauspicious time and does not attain the appropriate position, he will neither have the circumstances to revitalize the world nor the means to govern it. In such a situation, even with the way of benevolence and righteousness in his heart, what can he accomplish? Therefore, a sage must rely on a favorable opportunity: when issuing decrees, the people will readily obey; when enforcing rewards and punishments, the people will easily believe; and further, when establishing rituals and music, and promoting education and moral cultivation, all these can be widely implemented throughout the world.

勿憂宜日中者，夫天下至廣，有教化之所不能及者，有一物不得其所者，是王者之所憂也。今戒之勿憂者，日中則宜也。蓋言日未中之時，則其明未盛；日之過中，則其明將衰；惟是日中正之時，則徧照天下，無纎悉幽隱不被其光輝。聖人雖富有天下，必須仁義道徳徧及於天下，使無一民一物不被其澤，不被其燭，如此可以勿憂恤也。

When it says "Do not worry, it is appropriate at noon," the world is extremely vast, and there will always be places where education and guidance do not reach, and some people or things that are not in their proper place. This is precisely what the king should be concerned about. Yet the hexagram statement tells him not to worry, because acting like the sun at its zenith is appropriate. Before the sun reaches its zenith, its light is not yet sufficient; after it has passed the zenith, its light begins to wane. Only when it is exactly at the zenith can it illuminate the entire world, and even the most minute and dark corners will be bathed in its radiance. Although a sage possesses the whole world, he must ensure that benevolence, righteousness, and morality extend throughout the world, so that no common people and no single thing are left without the benefits of grace or the illumination of light. Only then can he be free from worry.

彖曰：豐，大也。明以動，故豐。王假之，尚大也。勿憂宜日中，宜照天下也。日中則昃，月盈則食，天地盈虛，與時消息，而況於人乎？況於鬼神乎？

The Commentary on the Judgment says: "Fullness" means great abundance. Inner brightness and outer action together make it called Fullness. When a king reaches this state, it is because he values great abundance. Without worry and suitable like the sun at noon, it means to illuminate the whole world. However, when the sun reaches noon it begins to tilt, and when the moon is full it starts to wane; the fullness and emptiness between heaven and earth follow the seasons to diminish and grow, let alone humans, let alone ghosts and spirits.

義曰：言聖人廣有四海萬類，是豐盈盛大之時也。明以動故豐者，此因二體以明豐卦之義。上體震，震為雷；下體離，離為火。雷主動，火主明。聖人當豐盛之時，以至明之徳而動，則其徳敎仁義大被於天下，故此所以致豐大之極也。

Hu Yuan explained that this refers to the sage's extensive reach over the four seas and the convergence of myriad creatures, which is precisely the time of abundance and prosperity. The phrase "because of movement, there is abundance" elucidates the meaning of the hexagram of "Abundance" by referring to the qualities of the upper and lower trigrams. The upper trigram is Zhen, symbolizing thunder; the lower trigram is Li, symbolizing fire. Thunder signifies movement, and fire signifies brightness. When the sage is in a time of abundance, he acts after employing extremely discerning virtue, and his moral teachings and benevolence can thus spread throughout the world, achieving the ultimate state of abundance.

王假之尚大者，夫有聖人之徳，雖居豐盛則不能加益，雖貧賤則不能虧損。此言尚大者，蓋其得天下之勢，則仁義道德可以大行於天下，而成光大明盛之業，固非假以自大其已而己。勿憂宜日中宜照天下者，言日之中正，則天下萬物無所不照；王者之道能徧通天下，使遠近幽隱無所不燭，如日之中，乃可以勿用憂恤也。

It is said, "The king comes to it, esteeming grandeur": the virtue of a sage does not increase because he is in prosperity, nor does it decrease because he is in poverty. Here, the emphasis on grandeur is because once he controls the situation of the world, righteousness and morality can prevail throughout the world, achieving great and bright achievements. It is not merely relying on prosperity to elevate himself. It is said, "Do not worry, the sun is at its zenith, suitable for illuminating the world." This means that when the sun reaches its zenith, all things under heaven are illuminated; the way of the king can reach everywhere, enlightening both near and far, the hidden and the obscure, just like the sun at its zenith. Thus, there is no need to worry.

日中則昃、月盈則食、天地盈虛、與時消息、而況於人乎、況於鬼神乎者，言凡當盛大之時，過必有衰，是故聖人於此豐大之時以切戒之。言日之過中則必傾昃，月三五而盈，過盈則必虧；天地之道，以陰陽二氣互相推蕩於其間，則有時而消虛，有時而長息，盈虛消息皆於時而行。以天地日月之大尚且如是，況人之小者、鬼神之邇者乎？故於此特戒之，使君子之人安不忘危，存不忘亡，豐盈之時不忘其衰微之際，增修其徳，謹慎其行，然後可以免喪亡傾覆之事也。

As for the saying 「When the sun reaches its zenith it begins to decline, when the moon is full it must wane; the heavens and earth are full and empty in turn, growing and waning with the seasons; how much more so for human beings and spirits?」 This means that whenever something reaches its peak, it inevitably turns to decline. Therefore, the sage solemnly warns at such a time of abundance. When the sun reaches its highest point, it must inevitably begin to set; when the moon is full, it must inevitably wane. The principle of the heavens and earth is that yin and yang energies constantly shift and interact, causing periods of decline and emptiness, and periods of growth and fullness. All these cycles of increase and decrease follow the sequence of time. Since even the vast heavens and earth follow such patterns, how much more so do small human beings and near spirits? Therefore, it is especially emphasized to warn that a gentleman should not forget danger in times of peace, not forget ruin in times of survival, and not forget decline when in prosperity. Only by further cultivating virtue and being cautious in conduct can one avoid calamity and downfall.

象曰：雷電皆至，豐。君子以折獄致刑。

The Image Commentary says: Thunder and lightning come together, which is the symbolic image of the Hexagram of Abundance. The gentleman takes this as a model, using it to judge lawsuits and carry out punishments.

義曰：雷電者，皆陰陽二氣相擊而成也。夫雷電皆至於天下，使天下萬物莫不興起而成豐大，是豐之象也。君子之人觀此象而折斷其獄訟，致用其刑罰。然必法此雷電者，蓋獄訟之情巧偽萬狀，若有威無明則傷於暴，有明無威則傷於懦，故必明與威兼用之，則獄可折而刑可致矣。

Hu Yuan explained that thunder and lightning are both generated by the mutual collision of yin and yang energies. When thunder and lightning descend together upon the world, they cause all things under heaven to rise and flourish, which is the image of the Geng hexagram. The gentleman observes this image to judge lawsuits and apply punishments. The reason for taking thunder and lightning as a model is that the truth of lawsuits is intricate and deceptive in myriad ways: if there is only severity without clarity, it leads to cruelty; if there is only clarity without severity, it leads to weakness. Therefore, both clarity and severity must be used together, so that cases can be judged clearly and punishments can be applied appropriately.

初九：遇其配主，雖旬無咎，往有尚。象曰：雖旬無咎，過旬災也。

The Line Statement of Chou Ji says: Meeting a superior who is compatible with oneself, although one is at the time of fullness, there will be no fault, and going forward will be praised. The Image Commentary says: Although at the time of fullness, there is no fault, but once exceeding this limit, there will be calamity.

義曰：配主謂九四也。夫豐盛之時，必須上下之間皆有光明盛大之徳以相敷暢，然後可得豐盛之道。今初以剛陽之徳上應於四，四亦有剛陽之徳，是上下之間皆有剛陽之徳，光明盛大之道，其徳相合配，故致其豐盛，是初遇其四之配主也。

Hu Yuan explained that the term "pei zhu" refers to the Nine in the Fourth. In a time of abundance, both the upper and lower parts must possess luminous and great virtue, mutually spreading and communicating freely, only then can the path of abundance be achieved. Now, the Nine at the Beginning, with its yang strength, harmonizes upward with the Nine in the Fourth, which also possesses yang strength. Thus, both upper and lower have yang strength, following the path of luminous and great virtue. The two virtues harmonize and match, thus creating a situation of abundance. Therefore, it is said that the Nine at the Beginning meets the Nine in the Fourth, its matching partner.

雖旬無咎者，旬者十日也，謂數之盈滿也。言初與四皆有剛陽之徳而上下相信，是由君聖臣賢，其德相符。今以其發揚光明之徳徧於天下，是雖居其盈滿盛火之時，可以享豐盛而無咎也。往有尚者，言既上下之間皆有光明之徳，以此而往則行有所尚也。象曰雖旬無咎過旬災者，言上下俱有明盛光大之德，故雖居豐盈之時可以無咎；若不能守光明之道而過於盈滿，則必有傾覆之災也。

The explanation of "though full for ten days there is no blame" says: "Ten days" originally refers to ten days, but here it is used to indicate that the number has reached its fullness. It means that both the initial yang line and the fourth yang line possess noble virtue, and they trust each other above and below, just like a wise sovereign and capable ministers, whose virtues correspond with each other. Now, by spreading their bright virtue throughout the world, even when they are in the most full and prosperous state, they can still enjoy abundance without causing any fault. The explanation of "going forward is commendable" says: since both above and below have bright virtue, if they proceed in this way, their actions will be praised. The Image Commentary says "though full for ten days there is no blame, exceeding ten days brings disaster," meaning that since both above and below have bright and flourishing virtue, they can still avoid blame even when in the most full state; but if they cannot maintain the path of brightness and exceed the limit of fullness, they will certainly bring about disaster.

六二：豐其蔀，日中見斗，往得疑疾，有孚發若，吉。象曰：有孚發若，信以發志也。

The Line Statement for the Second Line says: What is abundant is actually a covering that obscures light, and at noon one sees the Big Dipper; proceeding in this way will bring suspicion and misfortune. If one can hold sincere intentions and express them, it will be auspicious. The Image Commentary says: Holding sincere intentions and expressing them, is using sincerity to enlighten the hearts of others.

義曰：蔀者，掩蔽闇昧之物。凡豐大之時，必上下之間皆有明徳，不可少有闇昧，然後可以發暢於天下也。今六二以陰柔之質而上應於六五，五又是陰昧之人，是於豐大之時，所豐者不能光大，而乃豐於闇昧之物也。

Hu Yuan explained that "pu" refers to something that blocks light and causes darkness. In times of abundance, there must be brightness in both the upper and lower positions, and there must be no slight darkness, only then can brightness be spread throughout the world. Now, the second line, with its yin and soft nature, connects upward with the fifth line, which is also a dark and unclear person. This is precisely how, in times of abundance, what is abundant does not become great, but rather becomes abundant in things that block brightness.

日中見斗者，斗星之名也，日昏方見，闇昧之極也。夫日之正中，其光輝徧及天下，無所不燭；豐盛之時，上下之間皆有光明之徳，則可以徧及於天下，無有不被其澤。今二居豐之時，所應皆闇昧之道，則是猶日之正中反見其斗星也。六二既是闇昧之道，則必不能相取信，若有所往，則相疑而致疾害也。

The saying "the Big Dipper appears at noon" refers to the Big Dipper being a name of a star mansion, which can only be seen when the sky is dark. This indicates an extreme darkness. When the sun reaches its zenith, its light spreads throughout the world, illuminating everywhere. In times of abundance, both above and below possess the virtue of brightness, and the grace of benevolence can reach all under heaven, ensuring that no one is left out. Now, the Sixth line in the Second place is situated in a time of abundance, yet it corresponds to paths of darkness and confusion, just like seeing the Big Dipper at noon. Since the Sixth line in the Second place is following a path of darkness and confusion, it will inevitably fail to gain the trust of others. If it moves forward, it will lead to mutual suspicion and bring about calamity.

有孚發若吉者，言六二雖以陰柔之質，無光明之徳，然位下卦之中，是有中正之道。苟能盡其至誠之心，由中之言以發天下之心志，以接天下之人，使之皆逹其聰明，莫不發其志意以親信之，如是上下相交而取信，則蒙者反而為明，疑者得以相信，則可以獲吉矣。

The phrase "There is sincerity, and it issues forth, resulting in good fortune" means that although the second line is a yin and soft quality, lacking bright virtue, it is positioned in the middle of the lower trigram, thus possessing the principle of being both central and upright. If one can fully exert sincere intent and use heartfelt words to enlighten the minds of people across the land, and attract people to come close, making their ears and eyes clear and discerning, so that everyone rises up with determination to approach and trust, then the connection between above and below is established through mutual trust. Those who were previously confused become clear, and those who were suspicious can now trust each other, thereby attaining good fortune.

九三：豐其沛，日中見沬，折其右肱，無咎。象曰：豐其沛，不可大事也。折其右肱，終不可用也。

The Line Statement for Nine in the Third says: What is abundant is a dark banner, and at noon one sees only faint small stars; one breaks its right arm but has no fault. The Image Commentary says: What is abundant is only the banner, indicating it cannot bear great responsibilities; having broken the right arm, it is ultimately of no use.

義曰：沛者，繫於旗竿旌旗之垂也，所以掩蔽光明之物。沬者，星之微小也。九三雖以陽居陽，處得其正，有剛陽之質，然居離卦之位，處文明之衰，所應在於上六，上六又無光明之德，居豐之時不能光明盛大其道，是所豐者惟掩蔽光明之物也。

Hu Yuan explained that "pei" refers to the banners hanging on the flagpole, which are things that block brightness; "mei" refers to a small and dim star. Although Nine in the Third has a yang line in a yang position, and is in the correct place, possessing the quality of yang strength, it is located within the Li hexagram, which is at the time when civilization is about to decline. It corresponds to Six at the Top, which lacks the virtue of brightness. Being in the condition of abundance, yet unable to make its way bright and grand, it can only have abundance in things that block brightness.

日中見沬者，夫斗者星之大，沬者星之微。六二雖亦闇昧，然猶有中正之徳，未甚至於全暗，故曰日中見斗。今九三居文明之極，其明已衰，而又所應者亦陰昧之人，是闇昧之極，猶日中反見其微星也。折其右肱者，夫手之便者在右而已，若右肱折，則左雖存亦不足適用也。言三居離明之衰，又所應皆無光明之道，雖以陽居陽，亦不能用成其事也。無咎者，九三本有光明之徳可以顯用，今處於衰暗之地，皆已自為之，不可以咎責於人也。象曰豐其沛不可大事者，凡欲立天下之治，成大事大功，必上下有光明之徳可也，今三已闇昧之甚，是不可大有為於事也。

The explanation of "seeing the faint star at noon" says: the Big Dipper is a large star, while the faint star is extremely small. Although Six in the Second is also dim, it still retains the virtue of uprightness and moderation, so it does not become entirely dark, hence it is said that one sees the Big Dipper at noon. Now, Nine in the Third is at the end of civilization, with its light already declining, and it corresponds to a dark person, reaching the extreme of darkness, like seeing the faint star at noon. The explanation of "breaking its right arm" says: the right hand is the more skillful one, and once the right arm is broken, even though the left arm remains, it is not enough to use. This refers to Nine in the Third being at the time of declining light in the卦 of brightness, corresponding to nothing with brightness, although it is a yang line in a yang position, it cannot display its ability and achieve accomplishments. The statement "no blame" is because Nine in the Third originally possesses the virtue of brightness and can be promoted and used, but now it has fallen into a dark place, which is entirely due to itself, so it cannot be blamed on others. The Image Commentary says "excessive fullness, not suitable for great undertakings": if one wishes to establish great achievements and accomplish great deeds, one must have brightness in both the superior and inferior. Now, Nine in the Third has become too dark, so it is impossible to achieve great accomplishments.

九四：豐其蔀，日中見斗，遇其夷主，吉。象曰：豐其蔀，位不當也。日中見斗，幽不明也。遇其夷主，吉行也。

Nine in the Fourth Line Statement says: What is abundant is a dark covering, and at noon one sees the Big Dipper; encountering a ruler of the same kind brings good fortune. The Image Commentary says: What is abundant is only a covering, because the position is not appropriate; seeing the Big Dipper at noon indicates darkness and obscurity; encountering a ruler of the same kind and obtaining good fortune indicates finally being able to take action.

義曰：蔀者，蔽障之物。言九四有剛陽之德，居陰柔之位，是當豐盛之時而反居於闇昧之地，故亦曰豐其蔀也。日中見斗者，夫居豐之時，當有光明盛大之徳，如日之中正無不照臨；今九四反以剛明之質處闇昧之地，是猶日中之見斗星，闇昧之至也。

Hu Yuan explained that "pu" refers to something that blocks light. Nine in the Fourth possesses the virtue of yang but occupies a position of yin and softness. At the time of abundance, it is instead located in darkness, hence it is also said "Feng qi pu." The phrase "ri zhong jian dou" means that during the time of abundance, one should have the virtue of brightness and grandeur, like the sun shining brightly at noon, illuminating everything. Now, Nine in the Fourth, with its strong and discerning nature, is instead in a dark place, like seeing the Big Dipper at noon, indicating darkness reaching its extreme.

夷主謂初九也。言四雖居陰暗之位，然本有剛明之質，而又應在初九，初亦有剛明之質，德與己同，故謂之夷主也。是上下之際交相發明，申暢其光明之徳以被天下，而獲其吉也。象曰日中見斗幽不明也者，言本有剛明之質而自處幽暗之地，不能發其光明之道。遇其夷主吉行也者，雖居陰暗而遇得初九剛明之夷主以相輔佐，而發明盛大之道，是得吉而行者也。

The term "Yizhu" refers to Chou Ji. Although Nine in the Fourth occupies a dark position, it originally possesses the quality of firm strength and clear discernment, and it corresponds with Chou Ji. Chou Ji also has the quality of firm clarity, and its virtue is the same as that of Nine in the Fourth, so it is called Yizhu, meaning the ruler of the same kind. Thus, the superior and inferior parts mutually illuminate and clarify, spreading and expressing the virtue of brightness to cover the whole world, thereby achieving auspiciousness. The Image Commentary says, "The Big Dipper appears at noon, indicating darkness and obscurity," meaning that although one has the quality of firm clarity, it is placed in a dark position and cannot manifest the way of brightness. It also says, "Meeting its Yizhu, it is auspicious for action," meaning that although one is in darkness, it meets Chou Ji, the ruler of the same kind, who comes to assist, thus clarifying the great way and thus attains auspiciousness and can take action.

六五：來章，有慶譽，吉。象曰：六五之吉，有慶也。

Six in the fifth line statement says: attracting virtuous and talented people with literary brilliance brings blessings, reputation, and auspiciousness. The image commentary says: six in the fifth line achieves auspiciousness because there is something to celebrate.

義曰：章，明也。六是陰柔之質，五是剛陽之位，以陰柔之質而來居陽剛，是自能為章美光大之道，以發揚明德於天下，故有慶善之事、嘉美之譽而獲吉也。

Hu Yuan explained that "zhang" means clarity. Six represents the quality of yin softness, and five represents the position of yang strength; using a yin soft quality to occupy a yang strong position shows that it can achieve the way of cultural brilliance and spread the bright virtue throughout the world, thus having a joyful good event and a beautiful reputation, thereby attaining auspiciousness.

上六：豐其屋，蔀其家，窺其戸，闃其無人，三歲不覿，凶。象曰：豐其屋，天際翔也。窺其戸，闃其無人，自藏也。

The line statement of the sixth line at the top says: Build the house extremely high, yet conceal the entrance; looking through the door crack inward, it is quiet and no one is seen, for three years no one is seen, which is dangerous. The image commentary says: Building the house extremely high is like flying far away in the sky; looking through the entrance and finding it empty is like concealing one's own brightness.

義曰：屋者，人之所蔽蓋其身也，今豐盛之終，是闇昧之極也。家者，人所密而自藏也，又蔀掩之，亦謂闇昧之甚也。上六以陰柔之質居一卦之極，不得其中而過於豐盛之道，其暗至甚，猶屋本蓋而復豐盛之，家本深藏而又掩蔽之，是闇昧之極者也。

Hu Yuan explained that a house is used by people to cover themselves. Now, being at the end of abundance, it is precisely when darkness has reached its peak. A home is a private and hidden place, and adding further concealment shows that darkness has become excessive. The Sixth at the Top occupies the top position of the entire hexagram with a yielding and weak nature, unable to maintain the center and excessively pursuing the path of abundance, thus leading to extreme darkness. It is like a house, which is already a covering structure, yet making it even taller; a home, which is already a hidden place, yet adding more concealment. This is precisely the appearance of extreme darkness.

闃者，寂然而無所覩也。言上六陰暗之極，猶屋之豐、家之蔀，雖窺視其戸，寂然無所覩而不見其人，雖三歲之間亦無所覿，此凶之道也。象曰豐其屋天際翔也者，言上六之爻過於中道而闇昧之極，始飛於天際，上而無所歸。自藏者，言以至窺視其戶，寂然而無所覩，是自藏其光明而不能發揚之也。

"Qu" means silence so profound that nothing can be seen. This refers to the Sixth at the Top being dark to the extreme, like a high building and a closed door blocking the view, so that even through a crack in the door, nothing can be seen, no one is visible, and for three years, nothing can be seen at all. This is a dangerous path. The Image Commentary says, "Its house is full, as if a bird is flying at the sky's edge," meaning this line has gone beyond the middle path and is so obscured that it is as if it has flown to the edge of the sky, high up yet without a place to return. It also says, "It conceals itself," meaning that even when looking into its doorway, there is complete silence and nothing can be seen, which is precisely because it has hidden its brightness and failed to display it.

旅：小亨，旅貞吉。

The Hexagram Statement of the Traveler says: Being away from home can only bring slight success, but the traveler who remains on the proper path will find fortune.

義曰：按《序卦》云「窮大者必失其居」，故受之以《旅》。言凡人居於豐大之時，恃其盛大，多過於中道，而不知守常，以盈滿自取傾覆喪亡之事，致其身窮困，反居於外，故旅所以次於豐。旅者，羈旅之義，言人寄身於他國，托居於外，故謂之旅。

Hu Yuan explained that according to the "Xu Gua Zhuan" saying "those who pursue great prosperity to the extreme will surely lose their place of residence," the "Feng" hexagram is followed by the "Lu" hexagram. When a person is in a state of great abundance, they often rely on their prosperity, act beyond the middle path, and fail to maintain established norms. This leads to downfall and loss due to excess, resulting in personal hardship and being forced to wander abroad. Therefore, the "Lu" hexagram comes after the "Feng" hexagram. The term "travel" refers to being a traveler: a person temporarily resides in another state, staying in a foreign place, hence it is called "Lu."

小亨者，按《雜卦》云「親寡旅也」。言人自居於家、居於國，則親黨助己者眾，故其道得以大行，其志得以大通；今居旅寄身托跡於他國，親戚輔己者少，其道不得以大行，其志不得以大通，故曰小亨。旅貞吉者，夫人居旅之時，親己者寡，不可恃其大正之道居於人上，但居旅不失為旅正則吉矣。

When it comes to "small success" ("小亨"), the "Zagua Transmission" says "close kin are few, it is the nature of the Traveler hexagram." The Traveler hexagram indeed reflects a situation where close relatives are few. When a person stays at home or in his own country, he has many relatives and supporters who help him, so his ideas can be widely implemented and his aspirations can be fully realized. Now, when he is living in a foreign land, relying on another country, the relatives and old friends who can support him are few, so his ideas cannot be widely implemented and his aspirations cannot be fully realized, hence it is only called "small success." When it comes to "maintaining integrity brings good fortune" ("旅贞吉"), when a person is in a situation of traveling or being away from home, close relatives are naturally few. Therefore, he should not rely on his adherence to the great principle of correctness and righteousness to dominate others. As long as he remains in the foreign land without losing the proper conduct expected of a traveler, it will be auspicious.

彖曰：旅，小亨，柔得中乎外而順乎剛，止而麗乎明，是以小亨，旅貞吉也。旅之時義大矣哉！

The Commentary on the Judgment says: The旅卦 (Travel) can only have slight success because the yin and flexible are in the outer trigram and occupy the central position, and they are obedient to the yang and strong. Within, they can rest and be stable, and outside, they can attach themselves to brightness, thus achieving slight success. Only by maintaining correctness in a state of wandering can one attain good fortune. The situation and principles contained in the Travel hexagram are indeed profound.

義曰：柔得中乎外者，指六五也；順乎剛者，指上九也。言六五以柔順之質居於外，又有大中之道，而居旅之時託身於外，是能執柔順大中之徳以順從於上九之剛，是以卑而事尊，以下而事上，故能安其所而不失正也。

Hu Yuan explained that "the yielding line occupies the center of the outer trigram" refers to the line Six in the Fifth, and "following the yang" refers to the line Nine at the Top. The line Six in the Fifth, with its yielding nature, is located in the outer trigram and occupies the central position, embodying the great principle of moderation. At a time of wandering, it maintains itself in the outer trigram, upholding the virtue of yielding without excess and following the yang of the Nine at the Top. This is serving the superior with a humble self and the superior position with a lower position, thus being content with its place without losing the correct path.

止而麗乎明是以小亨旅貞吉者，此因二體以言之。下體艮，艮為止；上體離，離為明。言居旅之時託身於他國，親己者寡，必須求賢明之人以附麗之。既順於剛，不紊其道，不悖於理，又附得賢明之人，是以小有亨通而得旅之正吉也。

The statement "Stopping and attaching to brightness, thus achieving a small degree of success, and being fortunate in maintaining integrity while traveling" refers to the moral qualities of the upper and lower trigrams. The lower trigram is艮 (Gèn), whose moral quality is stillness; the upper trigram is离 (Lí), whose moral quality is brightness. When one is traveling in a foreign land, one's circle of close associates is small, so one must seek to attach oneself to wise and virtuous people. By following the yang and not disturbing one's own principles or violating reason, and by attaching oneself to a wise person, one can achieve a small degree of success and gain good fortune in maintaining integrity while traveling.

至如仲尼，大聖也，有聖人之徳，有大中之道，不得其時，不得其位，皇皇歴聘於諸國，能盡其順以事其君，又盡順以輔其人。有顏讎由、蘧伯玉為之主，是皆當時之賢者，能附麗之。至於遊、夏、顏、閔七十子之徒，三千之眾，是時皆托跡於外而隨大聖人為之依歸。

Just like the great sage Confucius, who possessed the virtues of a sage and the great principle of the mean, he was born at an inauspicious time and did not receive the proper position, so he had to wander anxiously, visiting various states in search of official posts. He made every effort to serve the rulers of the states he visited with gentleness and propriety, and also made every effort to assist the people there with gentleness and propriety. In the state of Wei, he stayed with Yan Chouyou and Qu Boyu, who were both virtuous men of that time; Confucius relied upon them. As for his seventy outstanding disciples such as Zǐyóu, Zǐxià, Yánhuí, Mǐnzǐqiān, and the numerous thousands of disciples, they also took refuge outside, following this great sage as their master.

是大聖大賢之人不得其位，不逢其時，托寄於他國，皆必盡其柔順以奉其在上，而又得大賢大聖之人以為其主，乃可以獲吉也。旅之時義大矣哉者，寄旅於他國，托跡於外，處之最難，於道尤重，故聖人於此嘆美之，惟大聖大賢之人可以為之也。

It can be seen that even great sages and virtuous persons, when they do not obtain official positions and encounter unfavorable times, and have to rely on other countries, must still be obedient and serve those above them. At the same time, they must also find a great sage or virtuous person as their master to rely on, in order to attain auspiciousness. The Commentary on the Judgment exclaims, "The significance of the concept of traveling is indeed great!" because living in another country and being in a foreign place is the most difficult situation, and it is especially important in terms of principle. Therefore, the sage praises this: only great sages and virtuous persons can achieve this.

象曰：山上有火，旅。君子以明慎用刑而不留獄。

The Image Commentary says: Fire burning on a mountain, this is the symbolic image of the Hexagram of Travel. The superior person takes this as a model, applying punishment with both clarity and caution, and ensuring that cases are not left pending or delayed.

義曰：火性炎上，而火在山上，燎於物，其勢不能久留，是旅之象。君子觀此象，當明慎用其刑罰而無留滯其獄。何則？夫刑者，斷人肌膚，傷人骨髓，死者不可復生，斷者不可復續，故君子當明顯審慎而用刑罰，辨其情偽，正其枉直，使無至於失法；又不可重傷其民，使繫獄者無至於留滯也。

Hu Yuan explained that fire's nature is to burn upward. When fire spreads across a mountain, burning grass and trees, its momentum cannot last long, which corresponds to the image of a traveler in exile. The gentleman should observe this hexagram and apply punishment with clear discernment and caution, ensuring that lawsuits are not delayed or accumulated. Why is this so? Punishment involves cutting into a person's flesh and injuring their bones; once someone is dead, they cannot be revived, and once something is severed, it cannot be restored. Therefore, the gentleman must clearly and meticulously apply punishment, distinguishing the truth from falsehood and determining right from wrong, without losing the principles of law. At the same time, he should not repeatedly harm the people, ensuring that those in custody are not detained for too long.

初六：旅瑣瑣，斯其所取災。象曰：旅瑣瑣，志窮災也。

The Line Statement of Chou Liu says: Being away from home and engaged in trivial and base affairs, this is the reason for the calamity he himself brings upon himself. The Image Commentary says: Being in a state of wandering and involved in trivial and base matters, calamity comes from the exhaustion of one's aspirations.

義曰：瑣瑣者，細碎煩屑之謂也。夫羈旅之道雖尚柔順，然亦不可過。今此初六以柔順之質居一卦之下，是自處卑賤之地，而為貧賤所動其心，故為猥細瑣屑之事，苟容於人，苟合於世。斯，此也。言既失其居，托跡於他國，而為瑣屑之行如此，則人皆賤之，眾皆棄之，是自取災咎之道。象曰旅瑣瑣志窮災者，言初六居旅之時而為卑賤動其心，其道不通，其志窮困，是以取災也。

Hu Yuan explained that "suo suo" describes something trivial, messy, and contemptible. Although the path of a traveler values gentleness and compliance, gentleness should not be excessive. Now, initial six, with a gentle and compliant nature, is placed at the very bottom of the hexagram, positioning itself in a lowly status. Its mind is disturbed by poverty and lowly circumstances, leading to various trivial and contemptible actions, constantly accommodating others and conforming to the world. "Si" means "this." This refers to the fact that since he has already lost his place of security and is living in another country, and his behavior has become so trivial, everyone looks down upon him, and all people abandon him. This is precisely the way to invite misfortune. The Image Commentary says, "Traveler trivial and contemptible, will lead to disaster of exhausted aspirations," meaning that initial six, in the situation of being a traveler, is disturbed by its low status and thus loses its determination, the path is blocked, and aspirations are exhausted, hence inviting disaster.

六二：旅即次，懷其資，得童僕貞。象曰：得童僕貞，終無尤也。

The Line Statement of the Second Line says: A traveler staying away from home can find a suitable inn to stay in, has money with him, and is accompanied by a loyal and trustworthy servant. The Image Commentary says: Having a loyal and trustworthy servant, one will ultimately not have any mistakes or worries.

義曰：即，就也；次，舍也；資，貨也。言羇旅之道既尚其柔順，而六二以陰居陰，履得其正，而處下卦之中，是羇旅之時託身寄跡於他國，而能盡柔順之質，得中正之道：柔而不失其中，順而不失其正，在上位而不至驕，在下位而不至慢，為眾所與。如此，是於羇旅之時能即就其次舍以安身，懷蓄資貨以厚備，不失其所之謂也。童僕者，盡其至順以事其主也，是得此至順之正道也。

Hu Yuan explained that "ji" means to go nearby, "ci" refers to a lodging for travelers, and "zi" means provisions and money. The way of traveling in exile inherently values gentleness and compliance. The Sixth line in the Second position, being a yao of yin in a yin place, is in the correct position and also occupies the central position of the lower trigram. This is precisely the situation of a traveler in a foreign land who can fully embody gentleness and also align with the principle of central correctness: gentle without losing measure, respectful without losing uprightness, neither arrogant when in a high position nor lazy when in a low position, thus earning the approval of others. In this way, during his travels, he can stay nearby in a lodging to settle himself, and store provisions to seek sufficiency, which is called not losing his proper position. As for "tongpu," it refers to servants who serve their master with the utmost gentleness. The Sixth line in the Second position has also attained this highest principle of gentleness.

象曰得童僕貞終無尤者，夫聖賢君子之人必有剛正之徳，然後可以免其尤患。今二所以能免者，蓋古之人可以屈身而伸道，不可以屈道以伸身。今旅之時失其所居，是其道不得以通，而二能盡柔順中正之道，故尤患所以無也。

The Image Commentary says, "Having a loyal servant who is steadfast, there will be no blame in the end." Generally speaking, sages and virtuous men must possess strong and upright virtue in order to avoid faults and calamities. Now, although the Second line is a yao of Yin and weakness, it can still avoid misfortune, because the principle of the ancients was to be willing to委屈 oneself in order to uphold righteousness, rather than to委屈 righteousness in order to elevate oneself. In times of hardship and wandering, having lost one's place of stability, one's way naturally cannot be carried out. However, the Second line is able to practice the principle of flexibility and uprightness to the utmost, so that blame and calamity do not come upon him.

九三：旅焚其次，喪其童僕，貞厲。象曰：旅焚其次，亦以傷矣。以旅與下，其義喪也。

The third line statement says: A traveler staying away from home finds his lodging burned down and loses his servant, even self-restraint brings danger. The image commentary says: In a state of wandering, one's dwelling is set on fire, which is truly sorrowful; to act as a traveler yet to associate with those below, by principle, there must be loss.

義曰：居旅之時必尚柔順之道，今九三以陽居陽，處下卦之上，是務剛亢者也。夫託身寄跡於外，是失其居而志不通矣，而三反為剛亢之行，則眾所不與，故其次舍必見焚燬而不得安居也。

Hu Yuan explained that in times of being away from home, one must value gentle and compliant ways. Now, the Nine in the Third is a yang line in a yang position, and it is at the top of the lower trigram, representing a person who is overly strong and lofty. Being away from home, he has already lost his place of rest and his aspirations are not realized. Yet the Nine in the Third acts with strength and arrogance, so everyone refuses to be close to him. Therefore, the inn where he stays will certainly be burned down, and he will have no place to rest.

九三既為剛亢之行，為眾所不與，而上又無應，進退皆失其所，以下近於六二欲親比之，是始務剛亢而後失其所欲，求於上又失其童僕事主柔順之正道，是為旅而焚其次舍，喪失柔順之道，則眾人所共疾之，危厲之道也。象曰旅焚其次亦以傷矣者，言居旅之道已失其所而復焚其次舍，是亦可傷悼矣。其義喪者，以旅之道而反與於下，自取喪亡也。

Nine in the Third is already acting with strong and lofty movement, and everyone does not support it. Above, there is no responding line to support it, so it has lost its support in both directions. It is closely below Six in the Second, wanting to connect with it through 'comparison'—comparison refers to the relationship between adjacent lines that are close and supportive. However, due to its previous excessive strength, even this wish has been abandoned. It seeks upward but finds no support, and has also lost the proper path of gentle obedience, thus becoming a traveler who burns his lodging and loses the path of gentleness. Everyone detests it, which is a dangerous situation. The Image Commentary says, 'Traveler burns his lodging, which also causes injury,' meaning that being a traveler already means losing a home, and then burning one's own dwelling is truly painful. It says, 'Its meaning is lost,' meaning that being a traveler and trying to connect with those below is like inviting one's own loss.

九四：旅于處，得其資斧，我心不快。象曰：旅于處，未得位也。得其資斧，心未快也。

The fourth line statement says: Being away from home, I have finally found a place to rest, and I have also obtained money and an axe, yet my heart is still not at ease. The image commentary says: Finding a place to rest on the journey is because one has not yet attained a proper position; obtaining money and an axe still leaves the heart uneasy.

義曰：處者，止息之地也；資，貨也；斧，斷也。言四以剛陽之質居於陰位，是有柔順之節，居剛而不為亢者也。處上卦之下，盡謙順之道，故旅之時可以得其止處者而不失其所也。然猶不及六二有大中之徳，故安然就其居之次，故此但得止息之地也。

Hu Yuan explained that "处" means a place to rest and stay, "资" refers to wealth, and "斧" signifies the meaning of decision-making. Nine in the Fourth, with its yang strength, occupies a yin position, indicating it has a gentle and restrained nature. Although it is yang, it does not become overly exuberant. It is located at the lowest position of the upper trigram, thus being able to fully embody the way of humility and gentleness. Therefore, when staying in a foreign place, it can find a place to rest without being without a place to return to. However, it is still not as good as Six in the Second, which is in the center and possesses great virtue of the middle. Six in the Second can comfortably stay in its own inn, while Nine in the Fourth can only obtain a temporary resting place.

得其資斧者，四雖未得其位，然能盡其柔順之道，不為髙亢之行，故可以安處而得其資貨，又有剛明之徳可以自斷也。其心不快者，言雖得其止息資貨，然所居不得其中，未得其位，則進退動止不遂其心志。象曰旅于處未得位也者，言四雖得止息之處，亦未得其位也。心未快者，雖得其資貨而能斷，然未得其位，未遂其志，故心所以未快也。

The explanation of "having the means to proceed": Nine in the Fourth has not attained a proper position, yet it fully practices the principle of yielding and humility, avoiding arrogant behavior, thus being able to maintain stability and gain wealth, while also possessing the virtue of firmness and clarity. The explanation of "my heart is not at ease": although it has found a place of rest and obtained wealth, its position is not in the center and does not match its role, so its actions in moving forward or retreating cannot be entirely satisfactory. The Image Commentary says "traveling in a place, not yet in position," meaning that Nine in the Fourth, although having a place to rest, has not yet attained the proper position; it says "the heart is not at ease," meaning that although it has wealth and can make decisions, it still occupies an inappropriate position and has unfulfilled aspirations, hence feeling consistently dissatisfied.

六五：射雉一矢亡，終以譽命。象曰：終以譽命，上逮也。

The Line Statement of the fifth line says: Shooting a mountain chicken, he missed an arrow, yet ultimately gained reputation and an honorable appointment. The Image Commentary says: Ultimately gaining reputation and an appointment is because the superior person has bestowed benefits upon him.

義曰：此一爻以陰柔之質居上卦之中，有大中之道、巽順之德，而居於羇旅，所謂柔得中乎外而順乎剛者也。且雖有柔順中正之徳，然寄身托跡於外，方知其所親比者寡，而未嘗固必其所求，不必志其所得，猶人之射雉，但以一矢而射之，其得失未可知也。然其執節守道，不為困窮貧賤之所動，而秉其中正柔順之徳，雖一時至於亾矢而不得，亦終有可嘉美之譽、尊顯之命而隨之。

Hu Yuan explained that this line, with its yin and soft nature, occupies the central position of the upper trigram, possessing the great middle way and the virtue of humility and gentleness. It is situated in a state of being away from home, which corresponds precisely to the line described in the Commentary on the Judgment as "yin attains the middle in the outer position and is in harmony with the firm and strong." Although it possesses the virtue of softness, correctness, and gentleness, it is in a position of being away from its native place, thus realizing that few people are close and supportive. Therefore, it does not forcefully pursue desires or cling to the certainty of success, just like a person shooting at a mountain chicken, who fires only one arrow, uncertain whether it will hit its mark. Yet it maintains its integrity and does not waver in its aspirations despite hardship and poverty. It consistently upholds the virtues of correctness, gentleness, and harmony. Even if it misses the shot and gains nothing at the moment, in the end, it will still receive commendation and be appointed to a position of honor and prominence.

故孔子羇旅於周末，歴聘於諸國，亦未嘗必有所求，故有行可之仕，有際可之仕，有公養之仕。行可之仕者，言但於時可以庶幾行道則從之；際可之仕者，言但以其君交際之得其道則從之；公養之仕者，言於其國養待之得其禮則從之。

Therefore, Confucius traveled from state to state during the late Zhou dynasty, visiting various princes, but did not insist on anything. The Mencius records three situations in which Confucius accepted official positions: first, "seeking office when he saw that the way was still possible to be practiced," second, "seeking office when the ruler was in harmony with him according to propriety," and third, "seeking office when the state provided proper hospitality." The first refers to accepting office when there was still hope of promoting the Way. The second refers to accepting office when the ruler was in proper relations with him. The third refers to accepting office when the state offered proper treatment to guests.

是其歴聘天下而未嘗固必其所求，然而所居之國必與聞其政。故子禽問於子貢曰：「夫子至於是邦也，必聞其政，求之與？抑與之與？」子貢曰：「夫子溫良恭儉讓以得之。夫子之求之也，其諸異乎人之求之與？」是言孔子有此盛徳，而於羇旅動止得其中，不固必其所求，而自以為嘉美之譽、尊顯之命也。象曰終以譽命上逮也者，上言上九也。六五為羇旅之人而能盡柔順之節以奉於上，故為上所信而有尊顯之命及之也。逮，即及也。

It is evident that Confucius traveled extensively without forcing his way, yet whenever he arrived in a country, he was always able to participate in and hear about its political affairs. Therefore, the "Analects" records that Zi Qin asked Zi Gong: "Our Master, whenever he goes to a country, always hears about its political matters. Does he seek it out himself, or do people tell him about it?" Zi Gong replied: "Our Master gains it through the five virtues of mildness, kindness, respectfulness, frugality, and humility. His way of seeking is probably different from others." This means that Confucius possessed such great virtue that in his travels, his every action conformed to the middle path, without forcing anything. Thus, good reputation and high official appointments naturally came to him. The "Image Commentary" says, "Finally achieving a glorious reputation and appointment, reaching the highest position," where the "upper" refers to the top line, "Nine at the Top." The line "Six in the Fifth," being a traveler, was able to fully observe the virtue of yielding and serving those above, thus gaining the trust of the superior, and receiving the honor and appointment. "Dai" means to reach or attain.

上九：鳥焚其巢，旅人先笑後號咷，喪牛于易，凶。象曰：以旅在上，其義焚也。喪牛于易，終莫之聞也。

The line statement of the Upper Ninth says: A bird's nest is burned, and a traveler first laughs and then wails aloud; a cow is lost in an open place, which is ominous. The image commentary says: To be in a position of authority while being a traveler, by reason should be burned; to lose a cow in an open place, in the end no one is willing to tell him about it.

義曰：巢者，鳥之所居，最在於上也。夫羇旅之道貴在謙下柔順，而上九以剛陽之質處上卦之極，無巽順之道而為髙亢之行。行於羇旅，所親比者寡少，而反為髙亢居眾人之上，則眾人之所共疾而欲害之。既眾人慾害之，則必失其所居而不得其安，如鳥之巢而見焚也。

Hu Yuan explained that a nest is where birds dwell, located at the highest place. The way of being a guest in a foreign land is most precious when one is humble and gentle. However, the upper nine, with its yang strength, resides at the top of the upper trigram, lacking the way of humility and gentleness, and behaves proudly and arrogantly. When one is a guest away from home, those who can be close and rely on him are already few, yet he behaves haughtily above all others, so everyone detests him and wants to harm him. Since everyone wants to harm him, he must surely lose his dwelling and be unable to find a place to stay, just like a bird's nest being burned down.

旅人先笑後號咷者，言旅之時托跡於外而得處眾人之上髙顯之位，則自為尊貴之極，故其心自喜而先笑；至於為眾人之所疾，以及焚巢喪位而不得安居，故後號咷也。喪牛于易凶者，牛者至順之物，言上九以剛陽而居卦之極，自為髙亢之行，而喪失其柔順之道於平易之間，故有凶也。

The phrase "The traveler first laughs then wails" means that someone living in exile unexpectedly attains a prominent position above others, believing himself to be extremely esteemed, so he first secretly rejoices and laughs aloud. But when he is eventually despised by others, his dwelling is burned and his position is taken away, leaving him homeless, he then wails in despair. The phrase "Lose an ox in ease, calamity" refers to the ox being the most gentle of animals. This indicates that the top line, being yang and occupying the highest position in the hexagram, acts arrogantly, and in the midst of ordinary circumstances without defense, loses his gentle virtue, thus encountering calamity.

象曰以旅在上其義焚也，以旅居人之上，於義自當焚也，又況恃剛亢之質以處之者哉！喪牛于易終莫之聞也者，言處髙亢之地而身無巽順之道，雖有過惡之事而人無敢言之者，故曰莫之聞，而至於焚巢後號咷之凶也。

The Image Commentary says, "With a traveler in a superior position, its meaning is burning." Being in a superior position as a traveler, by nature he should be subject to burning, and even more so, since he relies on a strong and lofty disposition. It says, "Losing cattle in ease, ultimately no one hears about it," meaning that he is in a lofty position without humility or gentleness. Even if he has faults or evil deeds, no one dares to speak up, hence "no one hears." Eventually, he falls into the calamity of his nest being burned and crying in despair afterwards.

巽：小亨，利有攸往，利見大人。

The Hexagram Statement of 《Xun》 says: Humility and obedience can only bring small success, it is appropriate to go somewhere, and appropriate to go and see a great man of virtue and position.

義曰：按《序卦》云「旅而無所容，故受之以巽」。巽者，入也。蓋言凡人之為羇旅，託身於外，比己者寡，若不巽順則無所入，是必有巽順之德，然後有所入。然謂巽者，以其巽體是風。夫風者，然無狀，不知所至之地，無所不入，故曰巽。

Hu Yuan explained that according to the "Xu Gua Zhuan" "When one is a traveler without a place to stay, it is followed by Xun." A person who is traveling and has no place to stay is followed by the Xun hexagram. Xun means to enter. This means that when a person is a traveler, living away from home, there are few people close to him. If he is not humble and submissive, he will have no place to stay. Therefore, one must first have the virtue of humility and submission, then he can enter. The reason it is called Xun is because the hexagram Xun symbolizes wind. Wind has no fixed form and does not know where it will go, yet it can enter everywhere, so it is called Xun.

小亨者，夫立大事、立大功、欲成天下之業者，必須有剛健之徳、果斷之心，勇於所行，然後有所立，其志得以大通，其道得以大行。今此巽卦全用巽順，有傷於柔懦，其道不得以大行也，故但小亨而已。

As for "small success" (小亨): Those who wish to establish great undertakings, achieve great accomplishments, and complete great endeavors must possess strong and vigorous virtue and resolute determination. They must be brave in taking action, only then can they establish something and have their aspirations widely realized and their principles widely implemented. Now, the Xun hexagram relies entirely on humility and obedience, which inevitably leads to weakness and timidity. Its principles cannot be widely practiced, so it can only speak of small success.

利有攸往者，夫人剛健果決之性，或傷於暴而過於中道，則所往之地必無所措置，必無所詳審，是以必無所利矣。今此巽卦能用巽順，則是所往當獲所利也。利見大人者，夫人以柔順之道，雖為能順於人而有利攸往，然其全用柔順則失於太弱而不能自斷，故必利見大有徳之人以斷決之，使一歸於中正也。

As for "beneficial to go forward": if a person is overly strong and resolute, they may become impetuous and exceed the middle path. In such a case, no matter where they go, they will not arrange things properly or consider matters thoroughly, and thus there will be no benefit. Now, with the卦 of Xun, which understands the use of humility and obedience, going forward can bring benefit. As for "beneficial to see a great man": although a person who follows a gentle and compliant path can adapt to others and find advantage in moving forward, relying entirely on gentleness may be too weak, and they may be unable to make decisions on their own. Therefore, they must consult a great man of high virtue, who can make decisions for them, ensuring everything is in the middle and upright.

彖曰：重巽以申命，剛巽乎中正而志行，柔皆順乎剛，是以小亨，利有攸往，利見大人。

The Commentary on the Judgment says: The upper and lower trigrams are both Xun, symbolizing the repeated proclamation of orders; the yang lines are able to be humble and compliant while occupying the central and upright positions, thus enabling their aspirations to be carried out; the two yin lines are both obedient to the yang. Therefore, there is a small degree of success, favorable for going forward, favorable for encountering a great person of virtue and position.

義曰：重巽以申命者，此明巽之義也。言上下二體皆為巽體，故曰重巽。聖人法此重巽之道以申行命令，不可止利於一身、便於一方，必順天下之心，合天下之慾，若風之所行，天下萬物至纎至悉莫不被之也。

Hu Yuan explained that the phrase "chong xun yi shen ming" is meant to clarify the meaning of the Xun hexagram. Since both the upper and lower trigrams are Xun, it is called chong xun. The sage took this principle of repeated humility and submission as a model to repeatedly emphasize decrees: decrees should not benefit only oneself or a particular party, but must conform to the wishes of the people and meet their expectations, like the wind that passes over all things. No matter how minute or trivial the things in the world may be, none are left untouched by it.

剛巽乎中正而志行者，此指九五而言也。夫九五以剛陽之質處巽之體，又居上卦之中，以陽居陽，履得其中正之位，居於至尊而又巽順，所行得其中，所履得其正，則其志大行，其發號施令則天下之人無不順者也。柔皆順乎剛者，柔謂初六、六四也，皆以柔順之質處巽體之下，而皆上順於剛陽之爻，是以下而奉乎上，以卑而奉乎尊也。

The statement "It is the strong and flexible (巽) in the center and correct position that enables the will to be carried out" refers to the nine five (九五). The nine five, with its yang strength, is located in the center of the xun trigram and also occupies the central position of the upper trigram. It is a yang line in a yang position, thus standing exactly on the center and correct position. Although it is in the supreme position, it remains humble and obedient, acting in accordance with the middle path and residing in the correct way, thus enabling its aspirations to be fully realized. Once it issues orders, all under heaven will comply. The statement "The flexible ones all obey the strong ones" refers to the initial six (初六) and the sixth four (六四). These two lines, with their flexible and obedient nature, are located at the very bottom of their respective xun trigrams and obey the yang lines above them. This represents the idea of those below serving those above, and the humble serving the honored.

是以小亨利有攸往利見大人者，言上有柔順之徳而順於眾，復引此彖辭而結之也。言九五以剛而居於巽體之中，初六、六四能執柔順之道以下而奉於上，全任柔順，不能大有所為，是以得其小亨，而所往之地、所入之處皆有所合。然其性巽順而傷於過柔，所申之命令、所行之事不能大有所成，是必利見大有徳之人以果斷而決白之，然後所申之命令、所行之事施之於人莫有不順之者，如風之及於物罔有不入者也。

The statement "Thus, it is smallly prosperous, beneficial to go somewhere, beneficial to see a great person" is because the superior position holds the virtue of flexibility and obedience, and thus顺应 the people. The Commentary on the Judgment then reuses the Hexagram Statement as a summary. This means that the Nine in the Fifth (nine five) is located in the middle of the Wind trigram with a yang strength, while the Six at the Beginning and the Six in the Fourth hold to the path of flexibility and obedience, serving those above from below. If entirely dependent on flexibility and obedience, one cannot achieve great success, thus only achieving small prosperity, yet the direction to go and the gate to enter are still acceptable. However, its nature is overly flexible and humble, so the policies it declares and the affairs it promotes cannot achieve great success. Therefore, it must see a great person of high virtue, who can decisively decide and clarify matters. Only then can the policies and affairs be applied to people, and no one will be disobedient, just as the wind reaches all things without any place being unable to be penetrated.

象曰：隨風，巽。君子以申命行事。

The Image Commentary says: The wind follows one another, rising in successive waves, which is the symbolic representation of the Hexagram of Wind. The gentleman takes inspiration from this to repeatedly clarify decrees and carry out affairs.

義曰：隨，順也。夫巽之體上下皆巽，如風之入物，無所不至，無所不順，故曰隨風巽。君子法此巽風之象，以申其命、行其事於天下，無有不至而無有不順者也。

Hu Yuan explained that "following" means "to be in harmony." The hexagram of Xun, with both upper and lower trigrams being Xun, resembles the wind entering all things, reaching everywhere and bringing harmony everywhere. Therefore, it is said "following the wind, Xun." A gentleman takes the image of this Xun wind as a model, making his decrees clear and his affairs carried out throughout the world, thus achieving the state where nothing is unreachable and nothing is not in harmony.

初六：進退，利武人之貞。象曰：進退，志疑也。利武人之貞，志治也。

The Line Statement for the first line says: Neither advancing nor retreating is appropriate; it is suitable to hold firmly to the right path like a brave warrior. The Image Commentary says: Alternating between advancing and retreating indicates uncertainty in the mind; it is appropriate to follow the steadfastness of a warrior because one should regulate the mind to be upright.

義曰：此一爻以陰柔之質居巽之體，在一卦之下，是至卑者也。既處於卑而又上承於眾剛，則是柔弱怯懦，遲疑猶豫，不能自決，而或進或退，無所定也。武人者，剛武之士也。言凡人有剛則必濟之以柔，有柔則必濟之以剛，使剛柔之道皆得其中，然後事可以成，道可以行。

Hu Yuan explained that this line, with its yin and soft nature, is located in the Xun hexagram, and also at the very bottom of the entire hexagram, which is the most humble position. Already being in a low position, it must also bear the weight of many yang lines above, thus appearing weak, timid, hesitant, and indecisive, unable to make up its own mind, sometimes wanting to advance and sometimes wanting to retreat, uncertain of its course. The term 'wu ren' refers to a strong and brave person. If a person is naturally strong and brave, he must be tempered with gentleness; if he is naturally gentle, he must be supplemented with strength, so that both strength and gentleness are in proper balance, then things can be accomplished and decisions can be carried out effectively.

今初六以陰柔之質，復在一卦之下，又居巽體，是全用柔巽者也。既全用柔巽，是以有進退之疑，故利在武人之正，用其剛健之德、果敢之志，勇於行事，使所行之事、所施之道剛柔相濟，皆得其中，然後可獲其吉也。象曰利武人之貞志治也者，夫既柔弱怯懦而不能自決，則於身亦不能自治；既不能自治，安能治於人哉？故必用其剛武之徳相濟而行，則可以治正其志而及於人也。

Now, the line "Six at the Beginning" is characterized by yin and softness, and it is located at the very bottom of the entire hexagram, within the body of the trigram Xun (Wind). This line is entirely composed of softness and compliance. Because it is entirely soft, there is uncertainty about moving forward or retreating. Therefore, the beneficial approach is to follow the righteous path of a warrior: to display the virtue of strength and active movement, to have resolute and decisive will, to be courageous in action, and to ensure that the affairs and paths undertaken are balanced between softness and strength, conforming to the middle way. Only then can one achieve auspiciousness. The "Image Commentary" says, "It is beneficial for the warrior to be steadfast," meaning that if one is weak and timid to the point of being unable to make decisions on one's own, one cannot even manage oneself. If one cannot manage oneself, how can one govern others? Therefore, one must first balance with the virtue of strength and courage before taking action, in order to properly regulate one's own will and then extend this to others.

九二：巽在床下，用史巫紛若，吉，無咎。象曰：紛若之吉，得中也。

The Line Statement of Nine in the Second says: Humility to the point of crouching beneath the bed, if used to serve the gods, will bring many blessings from the priests and shamans, resulting in good fortune without error. The Image Commentary says: The good fortune coming in abundance is because Nine in the Second is in the center and has the proper measure.

義曰：床者，卑猥之地。蓋此一爻本有剛陽之質而居於巽體，又處陰柔之位，是其謙巽過甚而所行於卑猥之地，不得其中道者也。用史巫紛若吉者，言此爻巽順過甚，以甚巽而施之於身、接之於人，則事必不立；而施於事神，則可以無咎。

Hu Yuan explained that the place beneath the bed is a lowly and trivial position. This line originally possesses the quality of yang strength, yet it is situated within the body of Xun and occupies a yin position, thus showing excessive humility and leading to a state of triviality, which is not in accordance with the middle way. The statement "using the spirit and the shaman, it is auspicious" refers to this line's excessive humility. When such excessive humility is applied to oneself or in dealings with others, things will certainly not succeed. However, if it is used in serving the divine, there will be no mistake.

史巫者，史即祝史也，巫即巫覡之人，皆所以道人之言以告於鬼神，而復道鬼神之意以達於人者也。言九二既巽順過極，失於中道，惟是用以事鬼神則可也。夫事鬼神者必盡其至誠，巽其言辭，以使精誠上通，則明靈降監，福祉來應，紛然眾多，以獲其吉而無咎也。象曰紛若之吉得中也者，言本以剛健之徳而反居陰柔之位，是失其中道，然施之以事鬼神，則得其中矣。

The term "shi wu" refers to "historians" and "shamans." "Shi" are those who manage rituals and prayers, while "wu" are male and female shamans. They both serve as intermediaries, conveying human words to spirits and gods, and transmitting the messages of spirits and gods to people. This passage explains that the second line, "nine two," is overly humble and has lost the middle path, making it appropriate only for serving spirits and gods. Those who serve spirits and gods must exert their utmost sincerity, speak in a respectful manner, and convey their sincere intentions to the divine. Thus, the spirits descend to observe, and blessings follow one after another, coming in abundance, leading to a fortunate outcome without any mistakes. The "Image Commentary" states, "Fen ruo's good fortune is due to being in the middle," meaning that although the second line possesses a strong and vigorous virtue but occupies a yin and soft position, which is losing the middle path, using this excessive humility in serving spirits and gods turns it into an appropriate and proper action.

九三：頻巽，吝。象曰：頻巽之吝，志窮也。

The Line Statement of Nine in the Third says: Worrying and forcing oneself to be humble and compliant, which is regrettable. The Image Commentary says: Forcing oneself to be humble and compliant is regrettable because one's aspirations have reached an impasse.

義曰：頻者，頻蹙憂愁之貌。九三以剛陽之質又處剛陽之位，復在一卦之上，是其全剛亢而不能巽者也，居巽之時失其謙巽之道矣。然而上為六四之所憑陵，下乘九二之剛，然九二雖是剛徳，蓋居於陰位，亦得巽順之道。今九三則是上承六四，下乗九二，勢不自得，是以舍其剛亢之道，不得已而為柔巽，屈其心志，憂愁然不得已而為之，非出於至誠，如是亦可鄙吝者也。

Hu Yuan explained that "pin" refers to the appearance of frowning and worrying. Nine in the Third, with its yang strength and occupying a yang position, is located at the top of the lower trigram, making it entirely strong and exalted, unable to be humble and yielding. At the time of the trigram Xun (Wind), it has abandoned the principle of humility. However, it is suppressed above by Six in the Fourth and rides over Nine in the Second below. Although Nine in the Second possesses yang strength, it is in a yin position and thus also follows the way of humility. Now, Nine in the Third has to accept Six in the Fourth above and overstep Nine in the Second below, thus being in an awkward position. Therefore, it is forced to abandon its strong and exalted manner, and reluctantly display a yielding appearance, bending its will and frowning and worrying in a forced way, which is not sincere. Such a display of humility is therefore deserving of contempt and regret.

六四：悔亡，田獲三品。象曰：田獲三品，有功也。

The Line Statement of the Fourth Line says: Regret disappears, and hunting yields three kinds of game. The Image Commentary says: Hunting yields three kinds of game, indicating there is merit.

義曰：六四以陰居陰而又居巽之體，亦謙巽過甚，而又行不得其中，是以有悔也。然以陰居陰本得其正，而上承九五之君，竭其志誠，盡其巽順以奉其上，故得悔亡。且孔子曰「事君盡禮，人以為諂也」，言人之事君其柔巽過甚而見疑，然不可以見疑而變其志，當盡其巽順之節，不失其為臣之道以奉於上。

Hu Yuan explained that the line six in the fourth holds a yao of yin in a yin position, and is also within the trigram Xun, thus being overly humble and not following the middle path, so it originally has regret. However, since it holds a yin in a yin position, it is proper, and it also serves the ruler nine in the fifth above it with sincerity, practicing utmost respect and filial piety in serving the sovereign, thus the regret disappears. Confucius said in the Analects, "When serving the sovereign with proper rites, people think you are being fawning." This means that if a minister is overly respectful to the sovereign, people may suspect him of flattery. However, one should not change one's principles because of suspicion; one should still maintain the proper degree of respect, not losing the way of a minister in serving the sovereign.

承流宣化，奉君之威權，行君之事，所行必有成功，是猶田獵之時而獲其禽獸以充三品之用。三品即一為乾豆，二為賓客，三為充君之庖是也。象曰田獲三品有功也者，言六四雖始有悔，然能竭其巽順以承事於君，則所行之事必有成功，如田獲三品之禽也。蓋大臣之事君，若不以恭巽至正之道而尚於諂詖佞媚之行，則不可免其誅戮之禍，況於悔乎？於此盡其巽順而不失其正，則可以悔亡而有其功也。

Carrying out the teachings of the sovereign and proclaiming them, executing the sovereign's authority, and handling the sovereign's affairs will certainly result in success, just like hunting game that can be used for three purposes. The three categories refer to the first being dried meat for ancestral temple worship, the second for entertaining guests, and the third for filling the royal kitchen. The Image Commentary says, "Hunting yields three kinds of game, indicating merit," meaning that although the sixth line in the fourth position initially has regret, if one diligently serves the sovereign with respect and propriety, the affairs will certainly succeed, just like hunting and obtaining three types of game. A minister serving the sovereign, if he does not follow the path of respectful and upright conduct, but instead favors flattery and deceitful behavior to gain favor, he will not even be able to avoid punishment, let alone mere regret. Here, if one can fully demonstrate respect without losing righteousness, he can eliminate regret and establish merit.

九五：貞吉，悔亡，無不利，無初有終，先庚三日，後庚三日，吉。象曰：九五之吉，位正中也。

The Line Statement of the Fifth Line says: If one maintains correctness, it will be auspicious, regret will vanish, and there will be no disadvantage; initially not smooth but ultimately with a good result; declaring it three days before the day of Geng and reminding again three days after, it will be auspicious. The Image Commentary says: The reason the Fifth Line is auspicious is because its position is both correct and central.

義曰：言九五處人君之位，為巽之主，當以謙順之德下接於臣。今五以剛陽之質復處剛陽之位，失於太剛，無柔順之道，所以有悔也。然以居中正之位，有剛明之才，而不失其治天下之道，故獲吉而悔亡；既獲吉而悔亡，則所往無不利矣。無初有終者，言五始以剛強之道，無巽順之徳以接於下，不能感悅於人心，所以無初也；然而有剛明中正之德，得所以治天下之道，故有終也。

Hu Yuan explained that the Nine in the Fifth occupies the position of the ruler, being the main line of the Xun hexagram, which should embody the virtue of humility and gentleness to receive ministers. Now, the Nine in the Fifth, with its yang strength, is in a yang position, thus being overly strong and lacking the way of gentleness, leading to regret. However, it is in the central and upright position, possessing the ability of strength and clarity, without losing the correct path of governing the world, thus achieving auspiciousness and the regret disappearing. Since it has both good fortune and no regret, there is no disadvantage in whatever it does. The saying "no initial success but final success" means that the Nine in the Fifth initially acted with strength without the virtue of humility and gentleness to receive subordinates, thus failing to move and please people, leading to initial difficulties. But ultimately, it possesses the virtue of strength, clarity, and uprightness, mastering the correct path of governing the world, thus achieving a good ending.

先庚三日後庚三日吉者，凡《易》中言庚甲者，皆十日之名，取申令之義也。甲於五行為木，於四時為春，仁恩之道也，蓋蠱者承衰亂之後，聖人當以仁恩之令拯濟之，故曰先甲後甲。庚者於五行為金，於四時為秋，金主斷割，秋主嚴厲，此巽為風之象，無所不入，主人君之號令。

It says, "Three days before and three days after the day of Geng, it is auspicious." In the Zhou Changes, whenever the day of Geng or the day of Jia is mentioned, it refers to the names of days in the ten heavenly stems. This is taken to mean the repeated clarification of decrees. Jia belongs to wood in the Five Phases and corresponds to spring in the four seasons, representing the way of benevolence and grace. After the decline and disorder described in the Gu卦, the sage should use decrees of benevolence and grace to remedy the situation, hence it says "three days before and three days after the day of Jia." Geng belongs to metal in the Five Phases and corresponds to autumn in the four seasons. Metal signifies cutting off, and autumn signifies severity. The Xun trigram takes wind as its symbol, for wind penetrates everywhere, and it is precisely in charge of the emperor's commands.

言五處人君之位，其發號施令在於當，其賞罰在乎信，使善者知勸，惡者知懼。然賞罰號令之出，將使天下之人皆服從之，固不可驟然而行，故先三日以申諭之，後三日以丁寧之，使民知其號令之必行、賞罰之必信，有所戒懼，則天下大治而吉矣。象曰九五之吉位正中也者，五所以獲吉者，蓋行得其中，履得其正，而不失治天下之道也。

Nine in the Fifth holds the position of a ruler, issuing commands and enforcing rewards and punishments with proper timing. Rewards and punishments should be carried out with integrity, so that those who do good are encouraged and those who do evil are made aware of the consequences. However, once commands and punishments are issued, they must be obeyed by all under heaven. Therefore, they cannot be implemented suddenly. Hence, three days before the庚 day, the commands should be announced clearly, and three days after the庚 day, they should be reiterated. This ensures that the people understand that the commands will be carried out and the punishments will be enforced, making them cautious and respectful. Thus, the world will be well governed and auspicious. The Image Commentary says, "Nine in the Fifth is auspicious because it is in the correct central position." Nine in the Fifth achieves auspiciousness because its actions conform to the middle path and its position is in the correct direction, without losing the fundamental principles of governing the world.

上九：巽在床下，喪其資斧，貞凶。象曰：巽在床下，上窮也。喪其資斧，正乎凶也。

The line statement of the Upper Ninth says: Humble to the point of crouching under the bed, losing money and the axe, to remain unchanged is ominous. The image commentary says: Humble to the point of crouching under the bed is because the position at the top has reached its extreme; losing money and the axe is precisely where the danger lies.

義曰：床下者，卑猥之地也。言上九本有剛明之質，而居重巽之極，處無位之地，是所行謙巽亦過甚而至於卑猥者也。喪其資斧貞凶者，資，貨也，人之才也；斧，斤也，善於斷割。言上九所以至於卑猥者，蓋處無位之地，無剛明之才，又不能斷割以自決其事，故於貞道凶者也。象曰巽在床下上窮也者，處巽之極，其道窮困，以至卑猥也。正乎凶者，上九本有剛明之徳可以自斷，而反處一卦之極無位之地，是失斷割之才於正道而凶也。

Hu Yuan explained that the place beneath the bed is a lowly and trivial position. The line at the top, originally possessing strong and discerning qualities, is located at the apex of the repeated trigrams of wind, and is in a position without official status. Therefore, his humility has gone to an extreme, leading to a state of triviality. The phrase "losing his resources and tools, and encountering misfortune in maintaining uprightness" means that "resources" refer to wealth, symbolizing a person's abilities, while "tools" refer to an axe, symbolizing the ability to make decisive judgments. The reason the line at the top has fallen into triviality is because it is in a position without status, unable to utilize its strong and discerning talents, and also unable to make decisive decisions for its own affairs. Thus, even when adhering to uprightness, it results in misfortune. The Image Commentary says, "Wind in the bed, reaching the extreme of the upper position," meaning that it is at the end of the trigram of wind, having reached a state of destitution, leading to triviality. It also says, "uprightness leads to misfortune," meaning that the line at the top originally had the virtue of strength and discernment, capable of making its own decisions, but instead is at the extreme end of the trigram, in a position without status, equivalent to losing its ability to make decisions, and thus, even in uprightness, it incurs misfortune.

兌：亨，利貞。

The Hexagram Statement of the "Dui" (Lake) hexagram says: The way of joy can be smooth and unimpeded, and it is favorable to maintain uprightness. The Zhou Changes often use the four characters "yuan, heng, li, zhen" to interpret hexagrams. "Yuan" refers to beginning, "heng" to smoothness, "li" to benefit, and "zhen" to uprightness. The Dui hexagram only adopts the two aspects of "heng" and "zhen."

義曰：按《序卦》云「入而後說之，故受之以兊」。言人能以柔順之道入於人，則人皆說之，故次於巽。然謂之兌者，其象為澤，其性為悅，所以為天下說之之法也。然澤者，水之所聚而滋息萬物，以為生成之功，使之皆得滋養而說懌也。

Hu Yuan explained that according to the "Xu Gua Zhuan" "After entering, one can then make others happy, hence it is followed by Dui." First one must reach the hearts of others, then one can make them happy, so the卦 of Xun is followed by the卦 of Dui. If a person can use the way of flexibility and kindness to enter the hearts of others, everyone will like him, hence Dui comes after Xun. The reason for naming it Dui is because its卦 image is a marsh, and its nature is joy, which is exactly suitable for explaining the principle of pleasing the world. A marsh is a place where many waters gather, capable of nourishing and cultivating all things, achieving the function of nurturing and transforming, making all things moistened and joyful.

然不謂說而謂之兊者，蓋聖賢之人將欲感天下之心，必當以仁義之道、恩恵之事，固不可以言語口舌而為說，故去其言而為兊也。亨者，言聖賢發仁施恵，布徳澤以說天下之人，使天下之人皆感說之，故得其亨通也。

As for why the character is written as 「兑」 instead of 「说」, it is because the sages and virtuous people wish to move the hearts of people throughout the world, which must rely on the way of benevolence and righteousness, and acts of kindness, and absolutely cannot be achieved by flattering words or verbal persuasion. Therefore, when creating the character, the radical for speech was removed from 「说」 to form 「兑」. The term 「亨」 refers to the sages practicing benevolence and widely spreading kindness, spreading virtue and grace to please people across the world, making all under heaven sincerely pleased and convinced, thus achieving harmony and success.

利貞者，夫感說之道多失於邪，若小人之人止以淫聲媚色、雕牆峻宇、流連荒亡以說於心，巧言令色、柔佞邪諂以苟容於人，如此皆所以喪身敗徳，以至亡家失天下，是說非正然也。故聖賢之人施其感說之道皆本於至正，則無所不利也。

The concept of "favoring uprightness" (利贞) refers to the fact that the path of pleasing people is easily distorted. Small people only know how to satisfy their desires through soft and decadent music, beautiful women and colors, decorated walls and high buildings, and indulgence in pleasures and neglect of state affairs. They also use flattery, pleasant expressions, and soft, cunning words to please others. In this way, they can ruin themselves, corrupt virtue, and eventually lead to the destruction of their families and states. Therefore, such pleasures are not from the right path. Hence, the sages and virtuous people practice the way of mutual delight, always based on purity and uprightness, so there is nothing that is not beneficial.

彖曰：兌，說也。剛中而柔外，說以利貞，是以順乎天而應乎人。說以先民，民忘其勞；說以犯難，民忘其死。說之大，民勸矣哉！

The Commentary on the Judgment says: Dui signifies joy. Yang strength is in the center while Yin softness is on the outside, following the way of joy and maintaining firmness. Thus, above it harmonizes with the heavenly way, and below it conforms to human feelings. Using the way of joy to lead the people, the people forget their toil; using the way of joy to have the people face great dangers, the people forget the threat of death. The function of joy is so great that the people are naturally inspired.

義曰：剛中而柔外說以利貞者，言此卦內二爻為剛，外爻為柔。言所以感說人者，當內有其剛，外示以柔。然而止有剛則至暴，而無以感說天下之心，故當外示之以柔。內既剛，外復柔，以此說人，則人皆說而歸之，是得其正而無所不利也。

Hu Yuan explained that the phrase "the strong in the center and the soft on the outside, winning people over through benefit and uprightness" refers to the fact that in each single trigram of this hexagram, the two lower lines are yang, and the upper line is yin. The method of winning people over should be to have a strong and upright character internally, and to display a gentle and soft demeanor externally. If there is only strength, it would be too harsh and could not move the hearts of people throughout the world. Therefore, one must appear gentle on the outside. With strength inside and gentleness outside, one can win people over in this way, and everyone will be pleased and willing to follow, thus following the correct path and achieving success in all things.

是以順乎天而應乎人者，夫天之體之徳運動而不已，是至剛者也；及其降氣以生成萬物，則至柔而不失其柔也。人之情莫不好安逸而惡危亡，說仁義而懼鄙吝。今聖賢之人內有剛眀之徳而外示柔順之道，施其仁義，發其恩恵，以說於天下，是上能順乎天之心，而下能應乎人之情也。

Therefore, it is said, "Thus, it follows the way of Heaven and responds to the nature of people." The nature and virtue of Heaven are ever ceaseless in their movement, being most strong and vigorous; when it descends in the form of vital energy to generate all things, it is extremely gentle and always maintains this gentleness. Human nature generally loves ease and dislikes danger, prefers benevolence and righteousness and fears meanness and stinginess. Now, the sages and virtuous persons possess within them the virtue of strength and discernment, while displaying outwardly a gentle and yielding attitude, practicing benevolence and righteousness, and widely spreading kindness and grace to please the world. This is to conform above to the will of Heaven and below to the nature of people.

說以先民民忘其勞者，民之情皆欲安而惡勞，若聖賢之人將欲役使之，必當發其仁義恩恵感說之，則民從其役使而忘勞苦之心也。夫就死者，人之所難也，聖賢先能發仁義徳澤，然後使之冒犯大難，至於死地，則民亦說樂而從之，無有怨也。說之大民勸矣哉者，夫施說之道固非小小之事可以感懐天下之心，必須有仁義徳澤以遍施天下，使民雖從其勞役、犯其死難皆無怨心，況乎納之以善，教民固勸而說從之矣。

The saying "Say to the people of old, they forget their toil" means that people by nature desire ease and dislike hardship. If sages wish to employ them, they must first practice benevolence and kindness to move and please them, so that the people will obey and forget their toil. As for facing death, it is the most difficult thing for people to endure. Sages first extend their benevolence and virtue, then lead the people to confront great dangers and face death. The people will follow willingly without complaint. The saying "The great way of persuasion, the people are inspired" means that the way of moving people through kindness and virtue is not achieved by small favors alone, but by universal benevolence and virtue. Only then can the people bear toil and face death without resentment. Moreover, by guiding them with goodness, the people will naturally become more diligent and willingly follow.

象曰：麗澤，兌。君子以朋友講習。

The Image Commentary says: Two marshes connected and moistening each other, this is the symbolic image of the Hexagram Dui. The gentleman takes inspiration from it, discussing learning with friends and refining his skills through mutual practice.

義曰：上下二體皆兌，是二澤相麗也。夫水之聚於一澤之中，則能滋息萬物而使之皆得其說懌，而況二澤相麗，是其說之大者也。君子觀是象，凡施說之道必當施之於大而至於久遠。若小人惟以淺近為說，以快己之慾，然至於久逺則不能無厭倦之心，厭倦既生，至喪身亡家敗國失天下皆由於此。

Hu Yuan explained that both the upper and lower single trigrams are Dui, which represents Lake. This signifies two lakes connected and relying on each other. Water gathering in a single lake is already sufficient to nourish and foster all things, making them moist and joyful. How much more so when two lakes are connected and flow into each other, leading to an even greater joy. The gentleman observes this trigram and understands that whenever one applies the way of pleasing others, it must be done on a grand scale and sustained over time. The petty person, however, takes only superficial things as pleasure, seeking only to satisfy his own desires. Over time, he inevitably becomes bored. Once boredom arises, it leads to loss of life, destruction of family, ruin of the state, and loss of the world.

故君子之人當說其大者，惟朋友講習。蓋朋友之道同心同徳，其志氣相契，所講者聖人之道徳，所習者聖賢之事業，日聞其所不聞，日見其所不見，使道徳事業愈久而愈新，皆無其厭倦之心，是為說之道莫重於此也。

Therefore, the gentleman should take great joy in grand matters, which is to discuss and practice with friends. The way of friendship lies in sharing the same aspirations and moral integrity: discussing the virtues of the sages, studying the endeavors of the virtuous, hearing each day truths he has never heard before, and seeing each day principles he has never seen. Thus, moral cultivation, learning, and endeavors become ever new with time, never leading to weariness. Clearly, there is no greater source of pleasure than this.

初九：和兌，吉。象曰：和兊之吉，行未疑也。

The line statement of Chou Jiou says: To bring joy to people by the way of harmony and balance is auspicious. The image commentary says: To achieve good fortune through harmony and joy is because his conduct is without suspicion.

義曰：和謂中和也。夫兌者，西方之卦也，以四時言之則為秋，秋所以成萬物，萬物皆說而成也。君子之人在上，以義制天下之民，使之感說而歸之，故當廣發其中和之教，所應不繫於一，無心於物而使之自然感說而從之，則不失其兌之義也。

Hu Yuan explained that "he" refers to the middle, upright, and harmonious state. The trigram Dui is located in the western direction among the eight trigrams and corresponds to the season of autumn. Autumn is the season when all things mature, and all things rejoice in their completion. A gentleman in a position of authority uses righteousness to regulate the people throughout the land, making them willingly and joyfully submit. Therefore, one should widely promote the education of the middle, upright, and harmonious state, ensuring that the influence is not confined to a single person, and without private attachment to external things, allowing the people to naturally rejoice and obey. Only in this way can one truly uphold the original meaning of the trigram Dui.

今初九居兌之始，是能剛中而柔外以施其說也。何則？蓋以其有剛明之才，故曰剛中；體夫兌說，故曰柔外。夫內既剛，外又柔，是能以中和之道說天下之人，心無所繫，故得天下之歡心而獲其吉者也。象曰和兌之吉行未疑也者，初九能以中和之道，上不繫應而行不在私，故以此而施說於人，則人皆說而從之，復何所疑哉？

Now, the line "Initial Nine" is at the beginning of the Dui hexagram, and thus can properly practice the way of harmonious delight by being strong within and gentle without. Why is this so? Because it possesses the ability to be strong and discerning, so it is called strong within; it also inherits the nature of the Dui hexagram, which is joy, so it is called gentle without. Being strong within and gentle without, it can use the way of being upright and harmonious to please all under heaven. Its heart is free from private attachments, thus winning the affection of all people and achieving good fortune. The "Image Commentary" says, "Harmonious Delight brings good fortune, for his actions are not doubted," meaning that the "Initial Nine" can act with the way of harmony and balance. It does not cling upward to the corresponding line, and its actions are not driven by private motives. With such an attitude, it can delight others, and everyone likes and follows him. What then could be doubted?

九二：孚兌，吉，悔亡。象曰：孚兌之吉，信志也。

Nine Two Line Statement says: To please people with sincerity brings good fortune, and regret disappears. The Image Commentary says: To please people with sincerity and gain good fortune is because his mind is genuine and trustworthy.

義曰：此爻以陽居陰，履非其正，本有悔者也。然以剛居中，是其有至信發之於中而施說於人，不為邪僻，不為非妄，使天下之人皆必信之，以至歡心而歸一，獲其吉，是得其所以為說之道，悔遂亡矣。象曰孚兌之吉信志也者，能以由中之信發於己之志而施說於天下，天下之人莫不說而歸之。

Hu Yuan explained that this line has a yang line in a yin position, which is not in the correct place, and thus originally brings regret. However, since the yang strength is in the middle position of the lower trigram, it shows that there is sincere and genuine integrity from within. Using this sincerity to please others, avoiding wrongdoings and reckless actions, it causes all people to trust him inevitably, leading to universal joy and adherence, thus achieving good fortune. This grasps the correct way to please people, and the regret disappears. The Image Commentary says, "Faithful joy brings good fortune, because it is the sincerity of the will," meaning that he can transform his inner sincerity into his will, using it to please the world, so that all people are joyfully attached.

六三：來兌，凶。象曰：來兌之凶，位不當也。

The Line Statement of the third line says: To actively seek favor, brings misfortune. The Image Commentary says: Coming to seek favor and causing misfortune is due to being in an inappropriate position.

義曰：夫感說之道，必須至公至正，無所偏繫，使天下之人自然而說之則可也，固不可以言語口舌柔邪以苟取於人而求其說。今六三當施說之世，以陰居陽，又在一卦之上，是履不得中，行不得正，以不中不正之道，是欲以柔邪諂佞、姑息苟且以來天下之說。雖天下之民一時歡心而說從之，終無其道以久說斯民，以是施說，非凶而何？

Hu Yuan explained that the way of inspiring joy must be extremely fair and upright, not favoring or leaning toward any side, allowing the people of the world to naturally rejoice, only then can it be feasible; one must never rely on words and flattery, or cunning and deceit to please others, forcing them to like him. Now, the sixth line in the third position is in an era of inspiring joy, yet it holds a yao of yin in a yang position, and is located at the top of the lower trigram. It is not in the central position, and its actions are not in accordance with the right path. With such a way that is neither central nor upright, trying to win the favor of the people through flattery and leniency, and being indulgent and compromising. Even if the people are temporarily pleased and obedient to him, he will ultimately lack a proper and enduring way to please the people. Using such a method to inspire joy, how can it not be dangerous?

九四：商兌未寧，介疾有喜。象曰：九四之喜，有慶也。

Nine in the Fourth Line Statement says: Repeatedly weighing whether to please others, the mind is restless; if one can cut off those who cause harm, there will be joy. The Image Commentary says: Nine in the Fourth has joy because this matter is worth celebrating.

義曰：商謂商議裁制也；寧，安也；介，隔也；疾謂六三也。九四以剛明之資居上卦之下，切近九五之君，是居得大位與持重權者也。既為權位之臣，則邪媚之人皆欲以甘言巧語、柔佞之道以苟說於己，將以希進用之地。然小人之徒止欲榮進一身而已，若使進而有位，則上必為害於君，下必為害於民，君民之間皆被其疾害。

Hu Yuan explained that "Shang" means to deliberate and decide; "Ning" means peace; "Jie" means to separate; and "Ji" refers to the sixth line in the third position. Nine in the fourth position possesses a strong and discerning nature, residing at the lowest part of the upper trigram, closely adjacent to Nine in the fifth position, the sovereign. As a high-ranking official with great power, he is in a position of authority. Since he holds such power, those wicked and flatterers would all try to please him with sweet words and submissive behavior, hoping to gain his favor and secure their own positions. However, these petty people only seek their own glory. Once they are appointed to office, they will certainly harm the sovereign above and the people below. Both the sovereign and the people will suffer from their harm.

是則九四既有權位，人求說已，及已之說人，皆當商議裁制其所說之義，則不失其正。然既商議裁制，則旦夕憂慮，常恐小人之進，故未能斯須遑安也。介疾有喜者，六三既以柔邪欲說於己，欲圖進其身，苟進之則為君民之害矣，故九四則當施剛眀之徳以裁制而介隔杜絶之。

Therefore, since nine in the fourth holds a position of authority, whether others come to flatter him or he goes to please others, he should carefully weigh and decide the proper measure, so as not to lose the right path. However, since he must constantly weigh and decide, he must be anxious day and night, always fearing that small people may infiltrate, so he cannot have a moment's peace. It is said, "Intermediate illness brings joy": since six in the third wishes to flatter him with softness, deceit, and cunning, seeking to promote himself, once six in the third rises, it will become a calamity to both ruler and people; therefore, nine in the fourth should display the virtue of strength and clarity to make a decision, separating and blocking six in the third.

既能介隔六三之小人，則天下之賢者得以進，天下之民皆得其安，上以致國於太平，下以納民於富壽之域，是有其喜慶者也。象曰九四之喜有慶也者，九四所以有喜者，葢由能介隔六三諂佞之小人使不得進，所以杜君民之害，使賢者得路以施仁義於天下，獲其福慶之事也。

Since the small person at the third line, six three, can be kept out, the virtuous talents of the world can be employed, and the people can live in peace. This brings peace to the state and prosperity and longevity to the people. This is a cause for celebration. The Image Commentary says, "The joy of nine four is a cause for celebration." Nine four is joyful because it can keep six three, the deceitful and wicked person, from being employed, thus blocking the root of harm to the sovereign and the people. It opens a path for the virtuous, spreads benevolence and righteousness throughout the world, and thus attains this blessing.

九五：孚于剝，有厲。象曰：孚于剝，位正當也。

The Line Statement of the Fifth Line says: Entrusting trust to those who engage in exploitation and harm brings danger. The Image Commentary says: Entrusting those who engage in exploitation and harm brings danger because the Nine Five is in a proper position of responsibility.

義曰：孚，信也；剝，刻也。夫聖賢之人皆以仁義為先，若使之進於有位，則上可以致君於無過之地，下可以躋民於富壽之域，使天下罔有一民一物不得其所而不被其福慶也，此聖賢之所用心也。小人則不然，外以柔邪諂佞，內以貪殘狠毒為心，若使之見用，於上必為亂於君，於下必為害於民，以至天下皆被其剝刻。

Hu Yuan explained that "fu" means trust, and "bo" means exploitation and harshness. The sages and virtuous persons always place benevolence and righteousness first. If they are appointed to positions of power, they would enable the sovereign to be without fault above, and enable the people to reach a state of prosperity and longevity below, ensuring that no one in the world is left without proper care or enjoyment of blessings. This is the sincere intention of the sages. The petty persons, however, are not like this: they appear gentle and flattering on the outside, but are greedy and cruel within; once they are appointed, they will certainly disrupt the sovereign above and harm the people below, leading the whole world to suffer from their exploitation and harsh treatment.

然則為天下者欲治於民，莫若以至誠委任天下之賢，使推其仁義之心以布澤流恵，則天下不勞而治矣。今九五以剛明中正之徳居至尊之位，為兌之主，是有可致之資。既有其資，則當信任其賢明有徳之人以輔助於己，故天下皆被其賜矣。

Thus, those who govern the world wish to manage the people well, and the best way is to appoint the virtuous talents of the world with sincere heart, allowing them to spread benevolence and righteousness, and bestow grace. Then the world can be governed effortlessly. Now, the Nine in the Fifth position possesses the virtue of strength, clarity, uprightness, and impartiality, occupying the supreme position. It is the main line of the Dui hexagram, possessing the quality to achieve a well-governed world. Since it has such quality, it should trust the virtuous and wise to assist itself, so that all talents in the world can receive its grace.

且五雖本應於九二，九二有剛正之徳，而已不能盡柔巽以任用之，反比於上六邪佞不正之臣，是所信者剝刻之小人也。既信剝刻之小人，則賢者退而朝廷昏亂，紀綱廢弛，以至害於國而及乎天下，是其危厲之甚也。象曰孚于剝位正當也者，此聖人戒之之辭也，言九五居可致之位，操可致之資，反委任上六柔邪之小人以剝刻君子，自取危厲，故於此切戒之，責於五也。

Moreover, the Nine in the Fifth originally corresponds with the Nine in the Second. The Nine in the Second possesses strong and upright virtue, but the Nine in the Fifth refuses to lower its position to employ him, instead drawing close to the Upper Sixth, which is a corrupt and improper minister. This shows that the ruler trusts precisely those who oppress and exploit others. Once he entrusts such corrupt individuals, the virtuous retreat, the court becomes confused, and the laws and regulations become lax and deteriorate, leading to national calamity and spreading harm throughout the realm, the danger is extremely severe. The Image Commentary says, "Faithful in the time of stripping away, the position is proper," which is the warning of the sage: the Nine in the Fifth holds a position capable of achieving a well-ordered world and possesses the qualities necessary for governance, yet instead appoints the Upper Sixth, a soft and perverse minister, to harm the virtuous, which is equivalent to inviting danger. Therefore, the sage issues a stern warning, attributing the responsibility to the Nine in the Fifth.

上六：引兌。象曰：上六引兊，未光也。

The line statement of the sixth line at the top says: drawing people together to please oneself. The image commentary says: the sixth line at the top merely draws people together to seek pleasure, its path is not broad.

義曰：引者，牽引之辭也。言上六以陰柔居一卦之極，當無位之地，故欲以柔邪不正之道苟且以牽引天下之民，欲使盡歸說於已。象曰上六引兌未光也者，夫施說之道一失其正，則皆為私邪而不可行，況其以柔佞欲苟說於人乎？今上六既然，故雖得人之說，其道亦未足為光大也。

Hu Yuan explained that "yin" means to pull or attract. The sixth line at the top is in a position of yin softness at the very top of the hexagram, exactly where there is no official position. Therefore, it wants to use a way that is soft, seductive, and improper to make do and attract the people, making them all submit and like itself. The Image Commentary says, "The sixth line at the top attracts the Lake, but it is not bright." Practicing a way of attraction and affection, once it loses purity, it all becomes private and improper intentions that cannot be carried through, let alone using soft, seductive, and flattering methods to force people's affection. Now the sixth line at the top is exactly like this, so even though it may temporarily gain people's favor, its way is not broad and bright.

渙：亨。王假有廟，利涉大川，利貞。

The Hexagram of Dispersing: It is favorable. The king personally attends to worship in the ancestral temple, it is appropriate to cross a great river, and it is appropriate to hold to the correct path. "假" here means to arrive at or personally attend to; "利涉大川" is a common phrase in The Zhou Changes, symbolizing the ability to take risks and overcome difficulties to achieve great undertakings; "贞" refers to holding firm to the correct path.

義曰：按《序卦》云「說而後散之，故受之以渙」。渙，散也，離也，釋也。言人樂極則憂，歡極則悲，歡樂之極，久而不已，以至離散，故渙次於兌。然渙者，是人心睽離、上下違散之謂也。亨者，言上下所以渙散，故民所以睽離，蓋由道有所壅塞，志有所不通，是以渙散。故君子當此之時，必以權變之術、剛眀之徳，釋去民之險難，以和眾情，以導眾志，使皆得萃聚而至於亨通，故曰渙亨也。

Hu Yuan explains: The "Xu Guan Zhuan" says that human hearts first have joy, and when joy reaches its peak, it turns into dispersion, so the Hexagram of Dui comes before the Hexagram of Huan. The character "Huan" has three meanings: dispersion, separation, and removal of ills. Human feelings are such that when joy reaches its peak, sorrow arises; when happiness reaches its peak, sorrow comes. If joy lasts too long without restraint, it will inevitably lead to dispersion, so the Hexagram of Huan follows the Hexagram of Dui. However, the dispersion referred to in this hexagram specifically means the situation where people's hearts are suspicious and distant from each other, and superiors and inferiors are in mutual opposition and disorder. The Hexagram Statement says "Hen" (smooth), which refers to remedial measures: the reason for dispersion between superiors and inferiors, and the separation among the people, lies in the obstruction of orders and communication, and the inability of hearts to connect. Therefore, when a gentleman is in such a situation, he must use flexible and adaptable methods, relying on his strong and decisive virtue, to remove difficulties and dangers for the people, harmonize the emotions of the people, guide their wills, and reunite dispersed hearts, ultimately achieving smoothness, hence the Hexagram Statement says "Huan, Hen."

王假有廟者，言人精氣體魄，萃則生，散則死。精氣散之於天則為神，體魄歸之於地則為鬼，冥然倀倀然，幽邈而不知所之。為人子者，思欲追念其容貌，竭心以奉養，雖有悽愴之懐，不可得而見之。故先王因此渙散之義，思欲萃聚其親之神靈，故假立其廟，以狀先祖之容貌。於是四時追感，設為祭祀之禮以薦享之，所以表追念悽愴之心。而又燔燎羶薌以達諸陽，酌鬱鬯芬香之酒沃之於地以達諸陰，所以盡孝子思親之志，教天下追思奉先之道也。

The hexagram statement says, "The king goes to the temple." It begins by discussing the birth and death, gathering and dispersing of human beings. The vital energy and physical form of a person, when gathered together, constitute life; when dispersed, they become death. When the vital energy ascends to the heavens, it becomes a spirit; when the physical body returns to the earth, it becomes a ghost. This is a state of profound darkness and confusion, with no clear direction, deep and unknown. Children wish to remember their parents' appearance and laughter, to do their best to care for them, yet even with deep sorrow and grief, they can no longer see their loved ones. Therefore, ancient sage kings, understanding this principle of dispersion, sought to reunite the dispersed spirits of their ancestors. They established ancestral temples, using their appearance to imitate that of their forebears. With the changing seasons, they felt a sense of longing and established rituals for worship, offering sacrifices to express their sorrow and grief. During worship, they burned animal fat to release fragrant smoke, to connect with the yang spirits; they poured fragrant wine mixed with musk into the ground, so that its fragrance could penetrate downward, to connect with the yin souls. In this way, they fulfilled the hearts of filial sons in remembering their parents, and also taught the people of the world to remember their ancestors and honor those who came before.

利涉大川者，大川險阻之謂也。夫渙散之時，民心違離，上下相戾，必不能涉其大川。是故聖賢君子必起而濟之，雖甚大險，必往救其生靈，不可懼其患難。是利在涉此大川，以拯天下渙散，使皆萃聚，不至離散而各得其濟也。所以能然者，蓋巽體屬木，涉於川而無沉溺之患，故古之聖人刳木為舟，剡木為楫，舟楫之利以濟不通，是巽木能涉於水也。猶聖人有才智而又有剛健之徳，能拯民之患難，無有不濟者也。利貞者，言離散之時，不以正道而拯濟之，則人心愈肆，而邪僻之事從而至矣。故聖賢之人當此之際，利守正道，則可萃天下之民也。

The hexagram statement says, "It is advantageous to cross a great river." "Great river" is a metaphor for difficulties and obstacles. When people's hearts are scattered and they turn away from each other, and there is mutual opposition between superiors and inferiors, it would be impossible to cross this great river. Therefore, the sages and virtuous men must step forward to help. Even though the difficulties are great, they must go forward to save the people, and must not retreat out of fear. The benefit lies in daring to cross this river—using it to restore the scattered hearts of the people, bringing them back together so they do not become divided and everyone can be helped. This is possible because the primary hexagram has the upper trigram as Xun, which belongs to the Wood element in the Five Phases. Wood floats on water without sinking, so ancient sages hollowed out whole trees to make boats and carved wood into oars, using boats and oars to connect places that were previously unreachable. This is the symbolic meaning of Xun Wood moving on water. It illustrates that the sage has both wisdom and strong, steadfast virtue, capable of rescuing the people from their troubles, and nothing is impossible to save. The hexagram also says, "It is advantageous to maintain the correct path." When people's hearts are scattered, if one does not save them by following the correct path, the people will become even more unrestrained, and evil and wrong things will follow. Therefore, the sages and virtuous men at such times benefit by holding fast to the correct path. Only in this way can the people of the world be brought back together again.

彖曰：渙，亨，剛來而不窮，柔得位乎外而上同。王假有廟，王乃在中也。利涉大川，乗木有功也。

The Commentary on the Judgment says: The Hexagram of Dispersing is smooth because the strong lines come to occupy the center of the lower trigram without falling into hardship, and the flexible lines in the upper trigram are in proper position and align with the Nine in the Fifth. "The king comes to the temple" means the king's mind is in the middle way. "It is advantageous to cross a great river" means one must travel by boat to achieve success.

義曰：剛來而不窮者，此言九二有剛陽之徳，來居坎險之中，而上無所應，然已有剛眀之才，終不陷身於窮困也。柔得位乎外而上同者，此言六四以陰居陰，居得其正，而在上卦之下，是位乎外也。既居外卦之下，下無其應，然上比九五之君，九五亦無應，故與之志合而相得，同心戮力，上與五同渙散天下之難，萃聚天下之民而濟之也。

Hu Yuan explains: The phrase "the strong comes but does not reach the end" refers to the second line, "Nine Two." Nine Two possesses the virtue of strong and bright yang, coming to the center of the lower trigram Kan, which represents danger. Above it there is no corresponding line; in the Zhou Yi, the first and fourth lines, the second and fifth lines, and the third and upper lines are considered to correspond with each other as yin and yang. However, Nine Two has the ability of strength and clarity, so it will not be led into hardship. The phrase "the flexible occupies the position of the outer and unites above" refers to the fourth line, "Six Four." Six Four is a yin line in a yin position, occupying the correct position, and being the first line of the upper trigram. Therefore, it is said to be "in the outer position." It is located below the upper trigram, and there is no corresponding line below it, but it is adjacent to Nine Five, the sovereign. This closeness is called "comparison." Since Nine Five also has no corresponding line, the sovereign and minister share the same mind and purpose, working together to resolve the difficulties of the world and to gather and relieve the people.

王假有廟王乃在中也者，言人體魄既散，幽陰而難見，是故王者假立此廟，以萃其容貌，四時祭祀，以表悽愴之心。然而立其廟宇，設其祭祀，追思念舊，不可以瀆，不可以疏，是王者教人之孝，亦在中道者也。利涉大川乗木有功也者，言川者水之聚，濟之以舟楫。今下體坎，坎為水，故為川；上體巽為木，故為舟。繫辭曰：刳木為舟，剡木為楫。是唯舟楫為能利涉大川。猶聖賢當此渙散之時，必須冒涉險難，使渙散者皆萃聚之，故往則有功也。

"The king comes to the temple, the king is in the center" means that after death, a person's physical form has dispersed and is difficult to see, so the king establishes ancestral temples to gather the images of his ancestors within the temple. Through the four seasons and festivals, he performs worship to express his sorrow and remembrance. However, establishing temples, setting up worship, and remembering the past must not be too frequent, lest it become disrespectful, nor too infrequent, lest it appear cold. When the king teaches the people to be filial, he must also act in the middle way, neither excessive nor deficient. "It is advantageous to cross a great river, for riding on a wooden vessel brings success" means that rivers are formed by the gathering of water, and to cross them requires boats and oars. The lower trigram is Kan, which represents water, hence "river"; the upper trigram is Xun, which represents wood, and wood can be used to build boats, hence "boat." The "Great Treatise" says "carve wood into a boat, and cut wood into oars," which shows that only with boats and oars can one cross a great river smoothly. This metaphor indicates that when sages find people scattered and disunited, they must take risks to face this difficult situation and reunite the people's hearts. Therefore, proceeding forward with determination can achieve success.

象曰：風行水上，渙。先王以享于帝立廟。

The Great Image Commentary says: Wind blowing across water causes waves to spread out in all directions, which is the symbolic image of the Hexagram of Dispersing. The ancient kings modeled themselves upon this image, using the ritual of worshiping Heaven to offer sacrifices to the Supreme Deity, and establishing ancestral temples to worship their ancestors.

義曰：夫風行水上，渙然而散，是得渙之象也。帝即天帝也。以形言之謂之天，以氣言之謂之陰陽，以主宰言之謂之帝。言先王當此渙散之時，設其郊祀，備其物儀，薦享於天地，以報成功也。立廟者，言萃聚先祖之精神，立為廟貌，四時祭之，以表悽愴之心，奉先之道也。

Hu Yuan explains: Wind moves over the surface of water, causing the water to disperse, which corresponds to the image of the Hexagram of Dispersal. "Di" refers to the heavenly emperor: in terms of form, it is called heaven; in terms of qi transformation, it is called yin and yang; and in terms of governing all things, it is called emperor. Here it refers to the ancient kings holding the grand ceremony of worshiping heaven at the outskirts of the capital during times when people's hearts were scattered. They prepared offerings and rituals, presented them to heaven and earth, in order to express gratitude for the contributions of heaven and earth in bringing forth all things. As for "establishing a temple," it means gathering the spirits of ancestors and setting up an image of their appearance, and offering sacrifices in accordance with the seasons, expressing deep sorrow and remembrance. This is the proper way of honoring ancestors.

初六：用拯馬壯，吉。象曰：初六之吉，順也。

Initial Line Six: The horse used for rescue is strong and powerful, which is auspicious. The Small Image Commentary says: The auspiciousness of Initial Line Six is because it acts with flexibility and humility.

義曰：夫渙散之時，人民既違散，上下既乖離，救之緩則情偽交作，奸邪並起，無所不至，事難濟矣。今此初六以陰柔之質，居一卦之下，又在渙散之始，是往而拯之不可後時，固當用剛壯之馬，急於解民之難，使得萃而不散，吉之道也。象曰初六之吉順也者，言當此渙散之時，固不可以剛暴拯濟之，苟尚剛暴，則民愈怨而心愈離。今初九既以陰柔居於卦下，而復在事初，能執柔順之道以拯濟之，故得其吉也。

Hu Yuan explains: When people's hearts are scattered and the people have already dispersed, the ruler and the people are no longer in harmony. When the rescue effort is delayed, true intentions and false ones become evident, and wicked people rise up, capable of doing anything, making the situation difficult to control. The line 'Six at the Beginning' has a yielding and weak nature, and is located at the very bottom of the hexagram, at the beginning of the dispersal. This shows that going to rescue must not miss the opportunity. It is appropriate to use strong horses to act quickly and relieve the people's difficulties, bringing people's hearts together rather than letting them scatter further. This is the way to gain good fortune. The 'Small Image Commentary' says, 'The good fortune of the line Six at the Beginning is due to its yielding nature.' This means that in times of dispersal, one cannot use harsh and violent methods to rescue. Once one resorts to force, the people will only become more resentful, and the hearts of the people will be even further away. Now, this line has a yielding and weak nature at the very bottom of the hexagram, and is at the beginning of the matter. It can maintain a yielding and harmonious approach to rescue, thus achieving good fortune.

九二：渙奔其機，悔亡。象曰：渙奔其機，得願也。

Nine Two: In the midst of dispersion, rushing to the side of a sturdy table, regret disappears. The Small Image Commentary says: Rushing to that place of support, fulfills the heart's desire.

義曰：機者，人所倚憑，謂初六也。此九二當渙散之時，以陽居陰，失正者也；上又無應，是無同心同徳合契之人也。既無合契之人，居又失正，是有悔者也。然而初亦無應，能知事始，用拯濟之馬以救天下之渙。今二若能奔從於初，則是得其所憑倚之地也。既得其所憑倚，則可以同謀合慮，以拯當時之難，使天下得其萃聚；天下既以萃聚，則其悔得以亡矣。象曰渙奔其機得願也者，言二當渙散之時，上無其應，道不得行，志不得伸，其身不能有所濟。既能奔從於初，與之共謀為慮，同心協志而有所憑依，則是得中心之所願也。

Hu Yuan explains: "Ji" refers to a table on which people rely, and here it refers to the line Six at the Beginning. Nine in the Second is in a time of dispersion, with a yang line in a yin place, which is not proper; above it there is no corresponding line, meaning it has no one who shares the same mind and spirit. Without a harmonious partner, and being in an improper position, it should naturally have regret. However, Six at the Beginning, although also without a corresponding line, understands that when things are just beginning, it should take action, using strong horses to save the dispersion of the world. If Nine in the Second could move toward Six at the Beginning and align with it, it would find a place to rely on; with this support, the two lines could plan together and think together to save the current crisis, restoring the unity of the people. Once the people are united, its regret would naturally disappear. The Small Image Commentary says, "Huan ben qi ji, de yuan ye," meaning that Nine in the Second, in a time of dispersion, has no corresponding line above, and its plans cannot be carried out, its aspirations cannot be realized, and it cannot save anything by itself. But when it moves toward Six at the Beginning and aligns with it, the two lines work together in planning and thinking, united and supported, thus fulfilling its true wish.

六三：渙其躬，無悔。象曰：渙其躬，志在外也。

Six Three: Dissolving one's own calamity, there is no regret. The Small Image Commentary says: Dissolving one's own calamity is because its mind is attached to the Upper Nine of the outer trigram.

義曰：夫有才者或無位，有位者或無才，或位崇而徳薄，志大而位小，皆不足以有為也。今六三以陰居陽，履非其正，當渙散之時，其徳不能安天下之眾，其才不能釋天下之難，在險之終，有悔者也。然而上有上九居一卦之極，有剛眀之才，以己為正應。既以己為正應，是以不能固其所守，往從於上。然雖不能大濟天下之事，亦可以釋一身之患而無悔吝也。象曰渙其躬志在外也者，言三雖居非其位，而得上九為之正應，往以從之，思展其志於天下國家也。

Hu Yuan explains: In the world, there are often talented people who lack position, and people in high positions who lack talent. There are also those with high positions but shallow virtue, and those with great aspirations but low positions. These are all insufficient for achieving great things. The line six in the third occupies a yang position with a yin line, thus being in an improper position. At this time of dispersion, its virtue is unable to stabilize the people, and its talent is unable to remove the difficulties of the world. Moreover, it is at the end of the dangerous situation of the kan trigram, which is naturally a position of regret. However, the line nine at the top possesses strong and decisive talent, and is in a correct responding position with six three. Because there is such a correct responding line above, six three is unable to maintain its position and thus goes to follow nine at the top. In this way, although it cannot achieve great deeds to save the world, it is sufficient to remove its own misfortune and have no regret. The Small Image Commentary says, "Dispersing its body, its aspirations are outside," meaning that although six three is in an improper position, it has nine at the top as its correct responding line, so it goes to follow it, hoping to realize its aspirations throughout the world and the state through nine at the top.

六四：渙其群，元吉。渙有丘，匪夷所思。象曰：渙其群元吉，光大也。

Six Four: Dissolving the group of factions brings great auspiciousness; in the process of dispersion, it is as if one were placed on uneven hills, which is not something ordinary people can imagine. The Small Image Commentary says: Dissolving the factions brings great auspiciousness because its virtue is bright and vast.

義曰：群，眾也。天下之渙起於眾心乖離，人自為群。六四上承九五，當濟渙之任，而居陰得正，下無私應，是大臣秉大公之道以濟天下之渙，且又得君以行其志。內掌國之機務，外宣君之徳意，使天下之黨盡散，則天下之危以濟，天下之難以解，天下之心不至於乖離而皆得以萃聚，上下悉有所歸。有此之功，故得盡善元大之吉也。

Hu Yuan explains: "Group" means the multitude. The reason the world is scattered and disunited is due to people's hearts being rebellious and estranged, forming factions. The line six in the fourth, which is below and supports the line nine in the fifth—the lower line supports the upper line, called "supporting," and the upper line presses upon the lower line, called "riding over"—bears the responsibility of curing the scattering. It is a yin line in a yin place, thus being correct. There is no biased corresponding line below, which is precisely how a minister upholds the great public principle to save the world's scattering. Moreover, it has the trust of the sovereign above and can promote its own policies. Internally, it manages the state's confidential affairs; externally, it announces the sovereign's virtue and intent, causing all factions in the world to disband. Thus, the world's peril is relieved, its troubles are resolved, people's hearts are no longer estranged but reunite, and all people have a place to belong. With such merit, it attains the utmost perfect and great auspiciousness.

渙有丘匪夷所思者，夫為人臣者當尊其君，為人子者當尊其父，然後君父臣子之道正矣。丘者，臲卼不平之地。今六四上奉九五之君，下為百官之長，當天下渙散乖離之際，其承君之命令，宣君之徳澤，以釋天下之難，一責於己，是其權既重，其職匪易，故六四常終日乾乾，終夜惕惕，竭其臣節，能自臲卼，不敢少安，而亦未嘗敢平其思慮也。象曰渙其群元吉光大也者，言渙散之時，上下乖離，六四獨能執柔順之道以事其君，使天下之眾不至離散，如是於臣子之道，得其光明盛大者也。

"The line 'Huan you qiu, fei yi suo si' means that ministers should honor the sovereign, and children should honor their fathers; only then can the proper distinctions between ruler and subject be established. 'Qiu' refers to an uneven and unstable place where one cannot stand firmly. The line six in the fourth serves the sovereign nine in the fifth above, and is the leader of the hundred officials below. At a time when the world is in disarray and people are scattered, it bears the responsibility of carrying out the sovereign's commands, announcing his grace, and resolving the difficulties of the people. All these duties rest upon it alone. With great authority and difficult responsibilities, six in the fourth works diligently day after day and remains vigilant night after night, upholding the virtue of a minister. It willingly remains in an unstable state, never daring to rest for even a moment, nor to let its mind become at ease. The 'Small Image Commentary' says, 'Huan qi qun yuan ji, guang da ye,' meaning that in a time when people are scattered and the ruler and subjects are estranged, only six in the fourth can maintain a gentle and proper way of serving the sovereign, preventing the people from scattering. In this way, it fulfills its role as a subject and son in a bright and grand manner."

九五：渙汗其大號，渙王居，無咎。象曰：王居無咎，正位也。

Nine Five: Like issuing a major decree as one would sweat, the sovereign remains in his position amidst dispersion without fault. The Small Image Commentary says: The sovereign remains in his position without fault because his position is correct.

義曰：汗者，膚腠之所出，出則宣人之壅滯，愈人之疾，然且一出而不可反。猶上有教令，釋天下之難，使天下各得其所者。今此九五居至尊之位，為渙散之主，居得其正，履得其中，能出其號令，布其徳澤，宣天下壅滯，發天下湮鬱，使一令之出而不復反，一號之施而不復更，善者賞之，惡者罰之，使天下之人皆信於上，咸有所歸，是如汗之不反者也。

Hu Yuan explains that sweat comes from the skin's texture and when it is released, it clears blockages in the body, leading to recovery from illness. Once sweat is released, it cannot be taken back. This is similar to a sovereign issuing decrees to resolve difficulties for the people, allowing everyone to find their proper place. The Nine in the Fifth occupies the supreme position, taking charge of dispersing confusion. His position is upright, and his actions conform to the principle of 'center,' meaning he is in the center of the upper trigram without excess or deficiency. He can issue commands and distribute grace, clearing blockages throughout the land and relieving the people's grievances. Once a decree is issued, it is not revoked, and once a call is made, it is not changed. He rewards the good and punishes the evil, making the people believe in the sovereign and find their place, just as sweat does not return once it is released.

渙王居無咎者，言九五既居尊位，為渙散之主，當是時上能自正其位，下能任六四之臣，宣號令，布徳澤，釋天下之大難，正天下之廣居，輔王者之尊位，使天下之人皆知上有眀君，下有賢臣，無渙散之難，民得安堵，天下合洽，則九五之君所以居位而無悔咎矣。象曰王居無咎正位也者，言九五居至尊之位，任賢明之臣，萃天下之民而免悔者，由所居之得正故也。

"The line 'When the king resides, there is no blame' means that since the nine five is in a position of honor and has become the ruler who remedies the dispersion, at this time he can properly maintain his position above and appoint six four as a minister below. By six four, the commands are proclaimed and benevolence is extended, thus resolving the great difficulties of the world and restoring the great building of the world to its proper place, assisting the king's position. In this way, all people know that there is a wise sovereign above and a virtuous minister below, and the danger of dispersion no longer exists. The people can live in peace and the world is harmonious. Therefore, the king naturally resides in his position without regret or error. The 'Small Image Commentary' says 'The king resides without blame, because his position is correct,' meaning that the nine five is in the supreme position, appoints a wise minister, and restores the people of the world to unity, thus avoiding regret, because his position is correct and appropriate."

上九：渙其血去逖出，無咎。象曰：渙其血，逺害也。

The top nine: In the state of dispersion, there is no injury from bloodshed, and one escapes from danger far away, without fault. The Small Image Commentary says: The absence of bloodshed is because it has distanced itself from calamity.

義曰：逖者，逺也。夫天下渙散之時，上下乖違，情偽叢生，利害紛起，必有所傷也。今此上九居上卦之極，處無位之地，能全其身，獨逺其難，不與眾競，故渙其血去也。逖出無咎者，言既居卦極而無位，是能獨逺於難，所以無咎也。象曰渙其血逺害也者，既獨居上卦之上，是最逺於患害也。

Hu Yuan explains: "Ti" means distant. When the world is in a state of dispersion, the superior and inferior parts are in discord, sincerity and pretense arise together, and conflicts of interest emerge, inevitably causing harm to someone. The upper nine is at the top of the upper trigram, in a position without responsibility, thus able to preserve itself and retreat alone from the calamity, not competing with others. Therefore it says, "Huan its blood goes away," meaning the injury of blood is dispersed. As for "Ti out, no blame," it means that being at the extreme position of a trigram without duty, it is just right to retreat alone from danger, thus there is no fault. The Small Image Commentary says, "Huan its blood, distant from harm," meaning it resides alone at the top of the upper trigram, being farthest from the calamity.

節：亨。苦節不可貞。

The "Jie" hexagram: It is smooth and favorable. However, excessive restraint leading to unbearable hardship ("ku jie") cannot be regarded as a sustainable way of conduct. The name of the hexagram "Jie" signifies the concept of having limits and boundaries, as exemplified by bamboo which has joints, implying that all matters should have their proper limits.

義曰：按《序卦》云「物不可以終離，故受之以節」。言凡物不可使之終有離散，故必節制之。然謂之節者，葢節之道在於人之一身，則言語、飲食、心意、思慮、出處、進退，以至嗜慾皆有所節，使父子有禮，上下有等，男女有別，尊卑有序，長幼有倫，夫婦有制，內外有分，皆有所節。至於一國以及天下，用度、禮樂、刑政、賞罰、號令、宮室、旌旗、車輿、服器，以至稅賦徭役以其時，賢不肖各有所處，士農工商各守其業，富貴貧賤各當其分。如此之類，舉而言之，是修身、齊家、治國、正天下皆有所節，故謂之節。然其得亨者何？蓋人之修身以至治天下皆有所節，則所往之地、所為之事無不獲亨通也。

Hu Yuan explains that the "Xu Gua Zhuan" says, "Things cannot remain separated forever, so it is followed by the 'Jie' hexagram." This means that all things cannot remain scattered indefinitely, so they must be regulated. The hexagram "Jie" comes after "Huan" because it represents regulation. The term "Jie" refers to the principle of regulation. When applied to an individual, it means that speech, eating, thoughts, plans, entering officialdom or retirement, advancement or retreat, and all kinds of desires and pleasures must all have limits and measures. When applied to human relationships, it means that between father and son there is propriety, between superiors and inferiors there is hierarchy, between men and women there is distinction, between respect and subordination there is order, between elders and juniors there is sequence, and between husband and wife there is regulation, as well as between inside and outside there is boundary, all of which have limits and measures. When extended to a country and the world, the use of resources, the rites and music system, the punishment and government orders, the rewarding of merit and punishment of wrongdoing, the commands and announcements, the construction of palaces and buildings, the banners and ceremonial equipment, the chariots, horses, clothing, and utensils, as well as the collection of taxes and the conscription of labor, all follow the seasons of farming. The virtuous and the unvirtuous each take their proper place, the scholars, farmers, artisans, and merchants each stay in their proper occupation, and the rich, the noble, the poor, and the humble each live in their proper station. All these things together mean that self-cultivation, family management, state governance, and the pacification of the world all have limits and measures, hence it is called "Jie." Then why is it said to be prosperous? Because from self-cultivation to governing the world, everything has regulation, so wherever it is applied and whatever is done will have no obstruction.

苦節不可貞。苦者，人之所難嗜者也，猶味之苦也。夫節之道不可過，過則人不樂從。以其一身一家，節過則猶無大害；若於治天下人民之眾而節之太甚，則必不樂從。是故聖人預為之備，曲為之防，酌中立法，使其車輿、器用、宮室、旌旗、衣服制度皆有其節，一合於中正。苟苦之，則天下未易治也。

The Hexagram Statement says, "A harsh regimen is not sustainable." "Harsh" refers to something difficult for people to accept or enjoy, much like a bitter taste. The principle of moderation cannot be taken to an extreme, for when it becomes excessive, people will no longer willingly follow. If it concerns only an individual or a family, excessive moderation may not lead to great harm; but if it involves governing millions of people, excessive strictness will certainly result in resistance. Therefore, the sage always prepares in advance, providing protection everywhere, and establishes laws by careful consideration and balance. This ensures that all aspects of life, such as vehicles, utensils, palaces, banners, and clothing, are regulated within proper limits, conforming to the principle of "zhongzheng" — neither biased nor improper. If moderation becomes a burdensome task, governance of the world will become difficult.

且如賦稅之設，非欲聚斂其財貨，厚取於民以自足已，蓋有郊廟之祀、賓客之供、兵儲之備，此為國者不可廢也，是以不得已而取之。取之必有中道，故中者天下之通制。取之過甚，則在下者財匱而不能給；取之薄，則在上者用度不足。是以量時之豐約，酌民之厚薄，使天下之人樂從而易於輸納，可謂得節之道也。故夏后氏五十而貢，殷人七十而助，周人百畝而徹，皆什一法而得天下之中。

Taking taxation as an example, the establishment of taxes is not to plunder wealth or heavily burden the people to satisfy the ruler's desires. Rather, it is because the ceremonies for worshiping Heaven and ancestors, the expenses for entertaining guests, and the costs for military supplies are essential for governing the country and cannot be abandoned. Therefore, taxation is resorted to reluctantly from the people. Taxation must have a moderate standard, so "center" (zhong) is the universal system. If the tax is too heavy, the people's resources will be exhausted and unable to meet the demand; if it is too light, the state's expenses will be insufficient. Thus, one must assess the harvest's abundance or scarcity and consider the people's financial capacity, so that the people are willing to comply and easily pay, which is the way of moderation. Therefore, the Xia dynasty collected a tenth of the produce from fifty mu of land using the "contribution" (gong) system, the Shang dynasty collected a tenth from seventy mu using the "assistance" (zhu) system, and the Zhou dynasty collected a tenth from a hundred mu using the "exemption" (che) system. All these tax rates of one-tenth are in harmony with the "center" of the world.

彖曰：節，亨，剛柔分而剛得中。苦節不可貞，其道窮也。說以行險，當位以節，中正以通。天地節而四時成，節以制度，不傷財，不害民。

The Commentary on the Judgment says: The Hexagram of Moderation is able to be smooth and unimpeded because the strong lines and the weak lines are separated above and below, and the strong line is in the central position. "To endure hardship with strict moderation is not proper," meaning that proceeding in this way will eventually lead to a dead end. The lower trigram is兑, representing joy, and the upper trigram is坎, representing danger. Being able to walk with joy through danger; the position of nine five is proper, thus being able to govern moderation. Being in the center and upholding correctness, thus being able to proceed without obstruction. Heaven and Earth have moderation, thus the four seasons follow in order; the sage follows this principle to establish regulations, thus neither wasting resources nor harming the people.

義曰：此因二體以明節亨之義。上坎為陽，陽為剛；下兊為陰，陰為柔。剛得中者，九二九五之爻也。夫節所以得亨者，陽本在上，今處於上；陰本在下，今居於下，是君臣上下各有分也，故曰剛柔分也。剛得中者，言九二九五以剛陽之質居剛陽之位，又居得其中，履得其正，當節之時能為節制之道，使天下皆得中制，是以亨通也。若節不可貞其道窮也者，夫節之道不可過，過則不能緣人之情而眾不樂從，是不可久行於世而為萬代通行之法，窮困之道也。

Hu Yuan explains: here, the meaning of the "Jie" hexagram is explained by referring to the upper and lower trigrams. The upper trigram is Kan, which belongs to yang, and yang is characterized by firmness. The lower trigram is Dui, which belongs to yin, and yin is characterized by softness. The term "gāng róu" refers to the nature of the yin and yang lines. Yang lines are strong and vigorous, while yin lines are gentle and compliant. The phrase "gāng dé zhōng" refers to the two lines, nine two and nine five. The reason why the hexagram of Jie is harmonious is that yang should be above, and indeed it is in the upper trigram; yin should be below, and indeed it is in the lower trigram. Thus, ruler and subject, superior and inferior, each have their proper roles, so the Commentary on the Judgment says "gāng róu fēn." The phrase "gāng dé zhōng" means that the lines nine two and nine five, with the nature of yang, are in yang positions, and they are in the middle of the upper and lower trigrams, acting properly. When implementing the principle of restraint, they can apply the principle of restraint, making the world follow a moderate standard, thus achieving harmony. As for "kǔ jié bù kě zhēn, qí dào qióng yě," it means that excessive restraint is not sustainable. If restraint is taken to an extreme, it cannot conform to human feelings, and people will not be willing to obey. Such a method cannot be maintained over time or become a universal standard for generations. It is a path leading to a dead end.

說以行險者，上坎為險，下兌為說，是說而能行於險也。蓋言聖人緣人之情，酌中以為通制，當節之時雖有險阻，能以說順行，則人亦樂從之也。當位以節者，言九五有剛眀之徳，居至尊之位，為節之主，是所居當其位而能酌民情為之節制也。中正以通者，此又言九五居中履正，所為節制得其中，又得其正。得其中則無過與不及之事，得其正則不入於私邪，是中正所為之道可以通行萬世，使天下得盡所以為節制之義也。

"The saying 'to act with caution' refers to the upper trigram Kan, whose trigram quality is danger, and the lower trigram Dui, whose trigram quality is joy. The trigram quality refers to the nature and function represented by each trigram. Together, this means moving through danger with a joyful attitude. This describes how sages follow people's natural inclinations, carefully balancing and establishing a general system. Even when there are obstacles ahead, as long as one acts with a harmonious and compliant attitude, people will be willing to follow. 'To be in the right position and to regulate' refers to the line nine five, which possesses the virtue of firmness and clarity, occupying the supreme position, and being the one who establishes regulation. Its position is appropriate, thus enabling it to consider the people's conditions and set appropriate limits. 'To be upright and correct in the middle' again refers to nine five: it is in the center and upright, so the regulation it establishes is both in the middle and correct. Being in the middle avoids excess or deficiency, and being correct prevents personal desires and wrong thoughts. This upright and correct approach can be practiced throughout the ages, allowing the people to fully realize the meaning of regulation."

天地節而四時成，節以制度，不傷財，不害民者，此已下廣眀節之道也。夫天地之道，陰陽之序，以生以成，皆有所節。至如生成之終，則有風雨霜雪以殺之；殺之既終，復以春陽為發生之始。是天地之道始始終終，陰陽相蕩，寒暑往來，不失其序，所以能生成萬物，此天地盡其為節之道也。聖人法天地之道為之節制，設其禮法，各有常分，以至取予無不得其中，如是而行，自然財不傷而民不害也。

After these sentences, the text further explains the principle of moderation. The workings of heaven and earth follow a regulated course, and the sequence of yin and yang alternates in order. From growth to maturity, there is no place where moderation is lacking. When growth and maturity reach their limit, there comes wind, rain, frost, and snow to cut down all things; after the cutting down is complete, spring yang energy begins anew the process of growth. Thus the way of heaven and earth proceeds in a cycle of beginning and end, with yin and yang interacting, cold coming and heat following without disorder, thereby giving birth to and completing all things. This is how heaven and earth practice moderation to its fullest. The sage learns from the way of heaven and earth to establish measures and set laws, so that all affairs have fixed limits, and in giving and taking, everything is just and appropriate. When this is practiced, there is no wasteful use of resources and no harm to the people.

象曰：澤上有水，節。君子以制數度，議徳行。

The Great Image Commentary says: Water is above a marsh, and the water is restrained by the marsh bank without overflowing. This is the symbolic image of the Hexagram of Moderation. The gentleman takes inspiration from this, establishing distinctions of rank and measures of regulation, and evaluating the moral character of people.

義曰：夫水之性，決之於江河，其性沛然順於下，莫之與御。今水在澤中，則不能順往而流，故有節制之象。數者，名數也；度者，制度也。言君子之人法此節之象，定其名數，立其制度，使禮樂之道、度量之分無得過差，盡合於中也。議徳行者，夫人本五常而生，其性有全有偏。唯聖人受性之全，賢人則才智有所偏。是以當節之時，必量其才之大小，隨其徳之優劣以任用之，大才者置之大位，小才者置之小位。若其無徳無行，則沒身而不用。

Hu Yuan explains that water, by its nature, once it breaks through its dam and flows into rivers, rushes on continuously towards the lower places, and no one can stop it. Now, if water is stored in swamps, it cannot flow freely, thus giving the image of restraint. "Number" refers to ranks and distinctions, and "measure" refers to systems and regulations. This means that the gentleman takes the image of the "Restraint" hexagram as a model, establishing ranks and distinctions, and setting up systems and regulations, so that the rules of rites and music, the standards of measurement, and the boundaries of distinctions are all accurate and conform to the mean. As for "discussing virtue and conduct": human beings are born with the five constant virtues of benevolence, righteousness, propriety, wisdom, and faithfulness. Some receive them completely, while others receive them partially or lack some. Only the sage receives them perfectly without deficiency, while the wise person's talents are inevitably biased. Therefore, when there is restraint, one must assess his ability and appoint him according to the quality of his virtue and conduct: great talents should be placed in great positions, small talents in small positions; if one has neither virtue nor conduct, he should not be appointed at all throughout his life.

初九：不出戶庭，無咎。象曰：不出戶庭，知通塞也。

Initial Nine: Not stepping out of the inner hall, there is no fault. The Small Image Commentary says: Not stepping out of the hall is because he knows when to be open and when to be closed.

義曰：戶者，門之內、牖之間也。夫人之情，莫不欲安逸而惡節制之為禁。此節者，節人之邪情，約人之私慾，遏人之非，絶人之偽。然而節情約欲、遏非絶偽，人莫不惡之。然當節制之始，典章未備，法度未詳，必當慎宻之，不可洩機於人。苟所行不宻，則必為人所窺而敗壊成事，如是則法未出而奸生，令未下而詐起，必不可以節制之也。今初九履下卦之下，居節制之初，是謀事之始，故當慎其幾宻，不使宣露於人，使天下之人由之而不知之，而情偽不作，巧詐不生，則是能慎其幾宻，不出戶庭之間，所以成節制之道而無咎矣。

Hu Yuan explains: "Hu" refers to the innermost part between the door and the window. Human nature is naturally inclined to seek comfort and avoid restraint. What is called "jie" (节) is to restrain people's improper desires and control their private wants, to prevent wrongdoing and eliminate falsehood. However, people generally dislike these things. When implementing restraint, the system is not yet complete, and the laws are not yet detailed, so one must be cautious and keep things secret, not revealing the key points to others. If the measures are not well concealed, they will be discovered and the great plan will be ruined: before the laws are announced, wickedness will already arise; before the orders are issued, deceit will already appear, and thus the practice of restraint will fail. The initial line "Chu Ji" (初九) is at the first line of the lower trigram, at the beginning of the practice of restraint, which is the starting point of planning. Therefore, one should be careful to keep things secret, not letting them be revealed, so that people can just follow them without knowing the reasons. In this way, sincerity and falsehood will not cause chaos, and cunning and deceit will not arise. If one can be so careful in keeping secrets, without stepping out of the door or window, the way of restraint will be established, and there will be no mistakes.

象曰不出戶庭知通塞也者，言初九居事之始，所以不出戶庭者，非是藏其幾宻，慎其法制，不宣佈於天下，葢當節制之初，典章法度未甚大備，不可以宣露於人，是能知其時可以通則通之，可以塞則塞之，通塞不失其宜也。故繫辭曰：亂之所生，則言語以為階。君不宻則失臣，臣不宻則失身，幾事不宻則害成。言大凡幾宻之事，必當慎之。苟宣露於人，則君失臣，臣失身，以至天下皆失其節，如是則不能免於咎也。

The Small Image Commentary says, "Not going out of the gate or courtyard, knowing the passage and blockage." This refers to the initial line being at the beginning of a matter. It does not stay within the gate or courtyard, which does not mean it hides secrets or tightens regulations and never reveals them to the world; rather, it is because at the beginning of regulation, the system and laws are still incomplete, so they cannot be released too early. It can assess the situation and act accordingly: when it should be open, it is open; when it should be closed, it is closed. Thus, passage and blockage are both appropriate. Therefore, the Great Treatise says: calamity often arises from words. If a ruler is not cautious with secrecy, he loses his ministers; if a minister is not cautious with secrecy, he loses himself; if important matters are not kept secret, they will bring disaster. This means that all important matters must be handled with caution. Once they are revealed to outsiders, the ruler loses his ministers, the minister loses himself, and the whole world loses its order, inevitably leading to calamity.

九二：不出門庭，凶。象曰：不出門庭凶，失時極也。

Nine Two: Not leaving the courtyard gate brings danger. The Small Image Commentary says: Not leaving the courtyard gate and suffering misfortune is because the opportunity has reached its extreme.

義曰：在外謂之門。大凡居事之始，節人之情偽，必當慎重而幾宻之。故初九在卦之始，處節之初，典章未備，法度未完，故幾密而不宣露於人，是以不出戶庭也。今此九二居卦之中，是典章已備，法度已立，必當宣佈於天下，以制節於人情，使其奸偽不敢萌，巧詐不得作，天下之人皆合於中制可也。今有可致之資而反不出門庭之間，使制度不立，上下無別，以至天下之人皆亂其常，則是恣人之情，縱人之慾，速凶之道也。象曰不出門庭失時極也者，言九二居得其中而法制已成，當行而不行，當施而不施，使天下之人情偽交作而上下無等，節制之道不出門庭之間，失時而不宣佈，以至窮極亦不能行，凶其宐矣。

Hu Yuan explains: The outer part is called "men" (door), and "hu" is inside while "men" is outside. Whenever dealing with the beginning of matters, one must be cautious in controlling the authenticity and falsehood of human hearts, and must be careful to keep things secret. Therefore, the initial line, "Chu Ji," is at the beginning of the hexagram and in the early stage of regulation. The system of rites is not yet complete, and the laws are not yet established, so it remains hidden and does not reveal itself, hence the saying "not going out of the door and courtyard." Now, the second line, "Jiu Er," is in the middle of the lower trigram. The system of rites has already been completed, and the laws have already been established, so it should be announced to the world to regulate human emotions, preventing deceit and cunning from arising, and bringing all people under proper laws and norms. However, although it has the ability to do so, it refuses to take a single step out of the door and courtyard, resulting in the failure to establish the system, the lack of distinction between superiors and inferiors, and the chaos of the world's moral order. This is equivalent to allowing people's private feelings and indulging their desires, which is a way to invite danger. The "Small Image Commentary" says, "Not going out of the door and courtyard brings misfortune, because the opportunity has been lost completely." This means that when the second line is in the central position and the legal system is already established, it should be implemented but does not, and should be promulgated but does not, leading to the simultaneous emergence of true and false intentions throughout the world with no distinctions between above and below. The method of regulation is confined within the door and courtyard, missing the opportunity to announce it, and by the time the situation reaches its extreme, it cannot be carried out, hence the misfortune is inevitable.

六三：不節若，則嗟若，無咎。象曰：不節之嗟，又誰咎也。

Six Three: Without restraint, one can only sigh and blame others. The Small Image Commentary says: How can one blame anyone for the sighs caused by lack of restraint?

義曰：若者，語辭也。夫為節之道，必須先正其身，然後可以正人。身既正，則天下孰不從之。今六三以陰居陽，是為不正；在下卦之上，是為不中。既失其中，又非其正，且在卦之上，是居眾人之上者也。夫居眾人之上，必也賞必信，罰必當，正身立法度，平典章，宣政教，以節天下之人，則奸偽不作，巧詐不生，而人自信從之矣。今反不能自正其身，又不能節制其人，是雖有嚴刑峻法，人亦不從，故反自生嗟怨之聲，如是必不可為節制之主也。無咎，葢三以不正之身居眾人之上，不能節制，以至嗟若之凶，皆已自為之，又何咎於人哉？故象曰又誰咎也。

Hu Yuan explains: "If" is a particle used for tone, with no actual meaning. To practice the way of restraint, one must first correct oneself, then one can correct others; once oneself is correct, who in the world would not obey? The line six in the third holds a yin line in a yang position, so it is not correct; it is located at the topmost line of the lower trigram, so it is not central. Having lost the central position, and being improper, and being located above the lower trigram, it is a person who is above the people. Anyone who is above the people must reward with trustworthiness, punish with moderation, correct oneself, establish laws and regulations, and clarify the system of rites and government, using these to restrain the people. Then, deceit and cunning will not arise, and people will naturally follow. Now, since it itself is not correct, and cannot restrain others, even if there are severe punishments and strict laws, people will not obey. Thus, it ends up producing sighs and complaints, showing that it cannot be the one to restrain others. The line statement says "no blame," because six in the third, being in an improper position above the people, fails in restraint and falls into a situation of sighing and complaining, which is entirely self-inflicted. So to whom can the blame be attributed? Therefore, the small image commentary says "to whom can the blame be attributed?"

六四：安節，亨。象曰：安節之亨，承上道也。

Six Four: Moving safely within the bounds of moderation leads to success. The Small Image Commentary says: Safely maintaining moderation leads to success because it follows the way of the superior ruler.

義曰：按此爻居上卦之下，近九五之尊，而又以陰居陰，履得其正，上承其君，下率其民，以柔正之道，上以節君之情，制君之慾，防君之邪僻，致君於正；又能宣君之令，布君之徳，以去天下人之邪偽，禁天下人之非僻，使天下之人一歸於正，而得節制之道。是由以柔正自正其身，以至正君率民，安然而行其節制，故所往無不得其亨通也。象曰安節之亨承上道者，言六四以柔正之道自正其身，上承於君以行節制，所以率天下之人得以亨通，是承君上之道也。

Hu Yuan explains: This line is in the lowest position of the upper trigram, close to the noble position of nine five. It is a yin line in a yin position, thus in a proper place. It above supports the sovereign and below governs the people, using the way of gentle and proper conduct. Toward the sovereign, it restrains the sovereign's emotions, controls the sovereign's desires, prevents the sovereign from going astray, and guides the sovereign back to the right path. Toward the people, it announces the sovereign's commands and spreads the sovereign's virtues, eliminating the false and deceitful in the world and prohibiting the perverse and improper, leading all people back to the right path. Thus, the principle of moderation is firmly established. This is first establishing oneself with gentle and proper conduct, then rectifying the sovereign and governing the people, steadily promoting moderation, so whatever is done is without obstruction. The Small Image Commentary says, "The success of moderation comes from supporting the sovereign's way," meaning that line six four establishes itself with the way of gentle and proper conduct, supports the sovereign and implements moderation, thus leading all under heaven to success, which is the proper way of serving the sovereign.

九五：甘節，吉，往有尚。象曰：甘節之吉，居位中也。

Nine Five: Moderation brings sweet and palatable results, which is auspicious; advancing forward will surely bring honor. The Small Image Commentary says: The sweetness of moderation brings auspiciousness because the position occupied is in the center.

義曰：甘者，味之甘，人所嗜也。夫節之道，是節人之情，防人之慾，人之所惡也。今九五以陽居陽，處得其正，又居上卦之中，履至尊之位，為節制之主。當節之時，能以中正為之節制，無過無不及，施於當世，則天下之人無尊卑長幼上下，以至於遠近幽隱，皆悅然樂而從之，是九五為節之道使人樂從，如嗜甘味也，所以得其吉矣。往有尚者，五以中正之道為節制之法，可以為世世之通行，而天下之民皆樂從之，是五有所往，則為人尊上者也。

Hu Yuan explains: "Sweet" refers to the pleasant taste that everyone enjoys; however, the way of restraint involves controlling one's nature and preventing desires, which is inherently something people dislike. The Nine in the Fifth occupies a Yang line in a Yang position, being upright and in the central position of the Upper Trigram, thus holding the supreme position as the one who enforces restraint. When implementing restraint, he establishes rules based on impartiality and correctness without bias or self-interest, neither excessive nor insufficient. He applies these principles in the present age, so that people of all ranks, from high to low, young and old, even in remote and obscure places, all willingly follow. This is why the way of restraint established by the Nine in the Fifth is pleasant to follow, like the enjoyment of sweetness, thus bringing good fortune. As for "Going Further, There Is Still More," it means that the Nine in the Fifth establishes the principle of uprightness and correctness as the method of restraint, which can be passed down through generations and be accepted by all the people. Therefore, wherever the Nine in the Fifth goes, he will be honored above all.

象曰甘節之吉居位中也者，言聖人通其情，故能達節；常人違其情，故多苟節。夫能通天下之情，不違其理，守大中之節，不失其時，以此而行，則合聖人中正之道。今五居至尊之位，在上卦之中，是能正其身而為節制之主，使天下之人皆尊尚而從之，是居位中正之故也。

The Small Image Commentary says, "A joyful moderation is good because it is in the middle position." This means that sages can understand human feelings and thus establish regulations that are comprehensive and practical. Common people, however, fail to understand human feelings, so the regulations they set are often forced and superficial. Those who understand the true nature of people without violating reason can maintain a great and upright standard of moderation without missing the right timing. By doing so, they follow the path of the sage's upright and correct way. The Nine in the Fifth occupies the supreme position and is in the middle of the upper trigram. He can regulate himself properly and become the one who enforces moderation, making all under heaven respect and follow him, precisely because his position is both central and upright.

上六：苦節，貞凶，悔亡。象曰：苦節貞凶，其道窮也。

Six at the Top: Restraining too severely leads to hardship, and persisting in this way brings misfortune, but regret can be dispelled. The Small Image Commentary says: Restraining with hardship and clinging to it brings misfortune, because this path has reached its end.

義曰：夫節制之道，貴乎中正，則人樂從之。今上六過於九五，是居不得中者也，所為節制之道皆過於中，是人所厭苦之也。以正道言之，則已凶矣，故曰貞凶。然悔亡者，夫節制有苦於天下，則害其事；今上六居無位之地，但行於一已而自節，苦於一身，則可以悔亾。故孔子曰：禮與其奢也寧儉，喪與其易也甯戚。是言凡過節於一身，則可以無悔也。象曰苦節貞凶其道窮也者，以陰柔之質居節制之極，所為失中正之道，而天下之人厭苦之，是過為節制之道，以至窮極也。

Hu Yuan explains that the way of restraint is valuable in being moderate and upright. Only when it is moderate and upright can people willingly follow it. The position of the Sixth at the top exceeds that of the Fifth, which is not in the middle and upright; it establishes a system of restraint everywhere in an excessive way, thus causing people to resent it. According to the correct way, this is already a calamity, so the line statement says "Zhen Xiong" (upright calamity). As for "Hui Wang" (regret vanishes): if restraint causes hardship for the people, it will lead to misfortune; but the Sixth at the top is in a position without official status, applying restraint only to himself, so the hardship is only on himself. Therefore, regret can be eliminated. Hence, Confucius said: "It is better to be frugal than to be extravagant in rites, and better to be sincere in mourning than to be elaborate in ceremonial rites." This means that if one imposes excessive restraint upon oneself, there will be no regret. The "Small Image Commentary" says "Ku Jie Zhen Xiong, Qi Dao Qiong Ye," meaning that the Sixth at the top, with its Yin and soft nature, is at the extreme of restraint, acting against the principle of moderation and uprightness. The people all find it burdensome, which is an overstep in restraint, leading to an end.

中孚：豚魚吉，利涉大川，利貞。

The hexagram Zhong Fu (Middle Trust) signifies that sincerity and trust extend widely, benefiting even small animals like pigs and fish, which are of little value, thus bringing good fortune. It is favorable for crossing a great river and for maintaining the right path. The name of the hexagram, Zhong Fu, means "Middle Trust," where "Fu" refers to trust. Trust arises from the heart, hence it is called Zhong Fu.

義曰：按《序卦》云「節而信之，故受之以中孚」。言聖賢之人為節之道，必當以信而行之，使乆而不變，可以為萬世之法，故以中孚次於節。謂之中孚者，孚，信也，信由中出，故曰中孚。葢二陰居中，是虛中而發誠信於內，出之於性；孚信既發於中，施之於外，則天下必信之矣。豚魚吉者，豚是獸之至微者也，魚是蟲之至隱者也。夫聖賢之人所立正教，必須信於天下，使天下之人皆順從之，以至至微至隱之物皆亦被其信。是故聖王作為節制，斧斤不時不入山林，數罟不入汙池，昆蟲未蟄不以火田。如是之類，是皆取之以時，用之有節，使至微至隱之物皆遂其生而涵濡其性。豚魚無識之物，猶且被澤而不妄有所傷，則有識之類其蒙信也可知矣，故曰吉。

Hu Yuan explains: The "Sequence of Hexagrams" says, "After establishing a measure, one must rely on trust to carry it forward, so that it remains constant and becomes a standard for all generations. Therefore, the hexagram Zhong Fu follows the hexagram Jie." The reason it is called "Zhong Fu" is that "Fu" means trust, which arises from the heart, hence "Zhong Fu." In this hexagram, the two yin lines at positions Six in the Third and Six in the Fourth are in the middle, symbolizing inner emptiness, from which trust arises naturally from the heart, expressing one's true nature. When trust originates from the heart and is then practiced externally, people throughout the world will believe in it. The hexagram statement says, "Pigs and fish are auspicious." Pigs are the smallest among beasts, and fish are the most hidden among creatures. The teachings established by sages must be trusted by all under heaven, so that all will obey, including the smallest and most hidden creatures, who will also be bathed in this trust. Therefore, the sage king establishes measures: axes may not enter the forest before the proper season; fine nets may not be cast into ponds; fires may not be set in fields before insects have taken refuge. Such regulations are based on the proper season, using things in a measured way, allowing the smallest and most hidden creatures to grow and develop naturally. Even pigs and fish, which are unaware, receive kindness and are not carelessly killed. Therefore, humans, who are aware, will surely benefit from this trust, hence the statement "auspicious."

利涉大川者，川者險難之地，大則有兵革之事，小則有宼盜之虞，於天則水旱蟲蝗，於人則死亾疾疫，險難之事也。夫節制之道行於世，必以至信及於天下，不遺微小，則天下相信，戚疎相睦，聖人以此極濟天下之難，何所不利哉？若不以至信及於上下，苟涉大難，必有阻溺。此中孚之徳猶已及於豚魚，則天下之人無不信服，上下和同，物情不違，故涉於大難無不利矣。利貞者，夫信而不正，不若不信，故聖賢所節制，必須不偏不黨，至誠不息，不為邪欲所勝，則天下皆信其上，是所利在於正也。

The Hexagram Statement says, "It is advantageous to cross a great river." "River" represents a place of hardship and danger—greatly it refers to warfare and strife, while small it refers to bandits and disturbances. In terms of heaven's timing, it manifests as droughts, floods, and locust plagues; in terms of human affairs, it manifests as death and epidemic diseases, all of which belong to difficulties and dangers. The principle of restraint must be practiced in the world, and the sincere faith must spread throughout the world, without missing even the humblest things. Thus, people throughout the world trust each other, both close and distant ones can be harmonious. The sage uses this to relieve the great difficulties of the world; what could possibly be unprofitable? If one cannot connect the sincere faith throughout above and below, once one really goes through danger and hardship, one will surely meet obstacles and be overwhelmed. Now, the virtue of Zhongfu has even moved the humblest creatures like piglets and fish, so people throughout the world naturally have no doubts and are convinced, above and below are harmonious, and the sentiments of things do not contradict. Therefore, crossing great difficulties is without any obstacles. As for "advantageous to maintain the correct course": having sincerity but not following the correct path is worse than having no sincerity at all. Therefore, the rules established by sages and virtuous people must not be biased, nor form factions, be sincere and unceasing, not be overpowered by perverse desires. In this way, the people will trust the sovereign, and the benefit lies in the single character "correct."

彖曰：中孚，柔在內而剛得中，說而巽，孚乃化邦也。豚魚吉，信及豚魚也。利涉大川，乗木舟虛也。中孚以利貞，乃應乎天也。

The Commentary on the Judgment says: The Zhongfu hexagram has flexible lines in the inner trigram and strong lines in the central position. The lower trigram is harmonious and the upper trigram is respectful and yielding, thus sincerity can influence the state. "The pig and fish are auspicious" means sincerity even reaches the pig and fish. "It is advantageous to cross a great river" means crossing the river by a boat with a hollow middle. "Zhongfu with advantageous uprightness" means this is in harmony with the way of heaven.

義曰：柔在內者，謂六三六四也。言三四以柔順處中，而四陽居外，二陰既處其中，則是虛其中也。言誠信之道發於中，行於外，使天下之人皆信之，故曰柔在內也。剛得中者，謂九二九五也，二爻皆以剛居中而得正。夫剛而不中不正，則為私為暴，不可信於天下，故剛以得中為貴也。

Hu Yuan explains: The phrase "flexible elements within" refers to the sixth line and the fourth line. The third and fourth lines, with their flexible and compliant nature, are located in the middle of the entire hexagram. Four yang lines are situated at the upper and lower ends, while the two yin lines are in the center, making the middle part of the hexagram empty. This indicates that the way of sincerity originates from the heart and is practiced externally, thereby winning the trust of the world. Therefore, the Commentary on the Judgment says "flexible elements within." The phrase "strong elements in the center" refers to the second line and the fifth line. These two lines, with their strong and yang nature, are located in the central positions of the upper and lower trigrams, each occupying their proper place. If strong elements are not in the center and not proper, they will become biased and tyrannical, and thus unable to gain the trust of the world. Therefore, it is valuable for strong lines to be in the center.

說而巽孚乃化邦者，言此卦下體為兌，兌為說，上體巽，巽為風，是九五能以風教權變，孚信於天下，則天下之人說順而信矣。左氏曰：小信未孚，神弗福也。夫聖賢之人不可為小小之信，必當立其大信，使天下之人皆孚信之。上既以由中之信發之於中，施之於外，無偏黨私曲，皆合於中，則天下之人皆化上之信，奸偽不作，巧詐不興，亦以至誠至信奉於上，故曰乃化邦也。

"The statement 'Say with the Wind, Trust leads to the transformation of the state' means that this hexagram has the trigram Dui (Lake) as its lower trigram, whose virtue is joy; and the trigram Xun (Wind) as its upper trigram, whose symbolic image is wind. The line Nine in the Fifth can use the method of wind spreading through grass, which represents a gentle and effective way of teaching and adapting to circumstances, to spread trust throughout the state. Thus, people will be joyful and obedient, believing in him. The Zuo Zhuan records Cao Gui's words: small favors and minor trust cannot win the favor of the spirits, and the spirits will not bestow blessings. Therefore, sages cannot merely do small acts of kindness and trust; they must establish great trust, so that all under heaven will be convinced. If the ruler genuinely applies sincere trust to the outside world, without partiality, factionalism, or biased favoritism, and everything is in accordance with the middle way, then all people will be transformed by this sincerity, and deceit and cunning will no longer arise. They will offer their sincere and trustworthy service to the ruler. Therefore, it is said 'Trust leads to the transformation of the state.'"

豚魚吉信及豚魚者，言豚魚所以得吉者，蓋由孚信之所及至廣至遠，取之有時，用之有節，不傷其性，以至至微至隱皆被其徳，故小雅魚麗之詩，蓋言萬物眾多也。利涉大川乘木舟虛者，下兌為澤，澤者水也；上巽為木，木在水上，舟之象也。夫大川之深，至險至浚，若以舟楫濟之而居於其中，所涉無不濟矣。是猶在上者能以節制之道、由中之信，施為號令風教於天下，使天下之人上下以信相接，何所不從哉？若國有大患，人有大難，則可以使同心戮力，以順從於君而共拯之，無危險而不獲其濟。

"The pig and fish are auspicious because the virtue of sincerity extends widely and deeply: taking according to the season, using with moderation, not harming their nature, and even the smallest and most hidden creatures benefit from this virtue. Therefore, the poem 'Fish Abundance' from the Book of Songs's Xiao Ya celebrates the abundance of resources and the flourishing of all things. 'Beneficial for crossing great rivers, riding on a wooden boat in emptiness': the lower trigram is Dui, representing a marsh, which is water; the upper trigram is Xun, representing wood, which floats on water, forming the image of a boat. Deep and dangerous rivers are extremely perilous and obscure, but if one uses oars to cross and sits in the boat, there is no river that cannot be crossed. This is like a ruler who issues commands and promotes education with moderation and sincere heart, making people throughout the land treat each other with sincerity. Then who would not obey? When the country faces great calamity or individuals encounter great difficulties, the people can unite and work together, obeying the ruler to overcome the crisis. No matter how dangerous the situation, it can be saved."

中孚以利貞乃應孚天者，夫天之道無所不正，無所不信，故冬至則陽氣應之，夏至則陰氣應之，寒暑代謝，日月往來，皆無毫釐之差。是天地陰陽、寒暑晝夜、日月皆有其信而不失其正，是天之不言而能信萬物者也。今聖賢之人能推由中之信，無偏黨之邪，以取信於天下，使天下皆信之，是應乎天也。

"The Middle Trust is based on uprightness and sincerity, thus responding to the heavens." This sentence means that the heavenly way is upright everywhere and always keeps its promise: so when the winter solstice comes, the yang energy arises at the right time; when the summer solstice comes, the yin energy arises at the right time. The cold and heat alternate, the sun and moon move in their courses, without any error. It is evident that the yin and yang, the cold and heat, the day and night, the rising of the sun and the waning of the moon all have their sincerity and uprightness, never deviating. This is how the heavens, without uttering a word, can gain the trust of all things. Now, the sages can spread their sincere and upright trust outward, without any private or factional thoughts, using it to gain the trust of the world, making all people believe in them. This is to be in harmony with the heavenly way.

象曰：澤上有風，中孚。君子以議獄緩死。

The Great Image Commentary says: Above a marsh, the wind blows, and the water responds everywhere. This is the symbolic representation of the卦 Zhongfū (Trust in the Center). The gentleman takes inspiration from this, carefully examining lawsuits and being lenient with capital punishment.

義曰：澤與風皆生成之道也。夫風行澤上，物無不從，猶君子之人以由中之信施乎外，無所不及，無所不順也。議獄緩死者，君子觀是之象，以謂獄者繫獄之人就苦，而告之以所死者不可復生，必推由中之誠，原議冤枉，察其真偽，求其曲直，以緩恕其死，則可以盡其至信之道也。

Hu Yuan explains that marsh and wind both represent the power of nurturing and achieving things. Wind moving over the marsh causes all things to respond, just as a gentleman applies his sincere integrity outwardly, reaching everywhere and ensuring smoothness. As for "discussing cases and delaying execution": a gentleman observes this hexagram and thinks of prisoners suffering in prison, and once a person is executed, he can never come back to life. Therefore, he must surely exert his inner sincerity, re-examine whether there is any injustice, investigate the truth of the statements, and pursue the right and wrong to possibly pardon the death penalty. By doing so, he fulfills the principle of sincere trust completely.

初九：虞吉，有它不燕。象曰：初九虞吉，志未變也。

Initial Nine: To deliberate beforehand and then act, resulting in auspiciousness; even if another object comes to entice, it does not indulge in pleasure with it. The Small Image Commentary says: The Initial Nine attains auspiciousness through deliberation, because its resolve has remained unswerving.

義曰：虞，度也；燕，樂也。此居兌之始，上有六四為之正應，然中有九二六三間隔已之應，是以初九能度四之正應，裁量其情以孚信於己，不為二三間隔而變其志，自能虞度，終以至誠待之，故得吉也。有它不燕者，初既以四為正應，雖有二三間之，而能虞度之，以謂縱有它來從己者，己亦執心不變，不與之為燕樂也。象曰虞吉志未變者，此一爻居事之始，在兌之初，其志専一，與四為應，其志終不變易矣。

Hu Yuan explains: "Yu" means to consider carefully, and "yan" means ease and comfort. Initially, the first line is at the beginning of the lower trigram Dui, and above it is line six four, which is its proper corresponding line. However, between them are lines nine two and six three, which block the connection between the first line and its proper corresponding line. Therefore, the first line can consider carefully the proper corresponding line six four, weighing whether the other party is truly sincere towards itself, without changing its mind because of the obstruction from lines two and three. Because it is good at considering carefully and always treats with utmost sincerity, it attains good fortune. As for "there is another but not ease": since the first line takes six four as its proper corresponding line, even though it is blocked by lines two and three, it can carefully assess and determine that even if other lines come to rely on itself, it will remain steadfast in its heart and not join them in seeking comfort and enjoyment. The "Small Image Commentary" says, "the first line considers carefully and attains good fortune, because its intention has not changed," meaning that this line is at the beginning of the matter and the start of the trigram Dui, with a single-minded intention, corresponding only to six four, and never changing.

九二：鳴鶴在陰，其子和之。我有好爵，吾與爾靡之。象曰：其子和之，中心願也。

Nine Two: A crane calls in the shady darkness, and its kind respond in harmony. I have a fine cup of wine, and I wish to share it with you. The Small Image Commentary says: The kind respond in harmony, expressing a sincere wish.

義曰：夫信出於中，雖天地亦可以充塞；苟無信實，雖無識之物亦不已從。今九二以剛陽之徳居兌之體，在中孚之中而有由中之信以及於下，上無其應，無所私繫，在三四重陰之下，處幽暗之中而不失其信，是以聲聞於外，至於天下同類之人以孚信應之，若鳴鶴之在陰而其子自然應和。我有好爵吾與爾靡之者，言聖賢之人既以誠信達於天下，上下自然以誠信相交，故與之其天爵，共天祿，而無所離間靡散也。言我有美好之爵，與爾共散之也，蓋至誠所感，上下和悅之至也。象曰其子和之中心願者，言誠信之人願與同類相應，今得誠信而應之，是中心之所願也。

Hu Yuan explains that sincerity arises from the heart and can fill the space between heaven and earth; if there is no sincerity, even things without perception would not follow. Nine Two, with its strong and positive virtue, is located in the body of Dui (Lake), and occupies the central position in the Zhongfu (Faithful Center) hexagram. It spreads sincerity from the heart to those below. It has no corresponding line above it, so it is not bound by private feelings. Although it is below the two Yin lines of Six Three and Six Four, in a dark place, it does not lose its sincerity. Therefore, its reputation spreads outward, and all people of the same kind in the world respond with sincerity, just as cranes call in darkness and their kind naturally respond. "I have a fine goblet, I will share it with you" means that sages and virtuous people, having communicated with the world through sincerity, naturally connect with others through sincerity, and thus present their bestowed titles and salaries to share with others, without causing separation or dispersion. That is to say, "I have a good position and salary, I wish to share it with you." This is the ultimate sincerity that brings harmony between above and below to the utmost degree. The Small Image Commentary says, "Its offspring harmonize with it, this is the wish of the heart," meaning that those who practice sincerity naturally wish to respond to their kind. Now that they truly achieve sincerity and respond to it, this is the deepest wish in their hearts.

六三：得敵，或鼓或罷，或泣或歌。象曰：或鼓或罷，位不當也。

Six Three: Encountering an opponent, sometimes attacking with drums, sometimes retreating in exhaustion, sometimes weeping, sometimes singing. The Small Image Commentary says: Alternating between attack and retreat is because the line is in an improper position.

義曰：六三以陰居陽，履非其正，小人者也；切近於四，四以陰居陰，君子者也。夫小人而近君子，則必陷於君子，是以六三得其所敵，故曰得敵。既敵必戰，則或鼓而進，故曰或鼔。然小人雖欲害君子，君子執正道而無所變易，非小人之所能勝，則反自罷敝，故曰或罷。且小人既不克勝而得罪於君子，則懼其侵奪，故曰或泣。然君子守己薄責，不為區區之行，不屑屑與小人校計，則小人獲存而得出於憂懼之地，反有所喜，故曰或歌。以是見六三不中不正，所為失道，而強弱憂喜之無常也，故象曰位不當也。

Hu Yuan explains that the sixth line in the third position holds a yao of yin, which is in a yang position, thus being in an improper place and belonging to the category of small people. It is adjacent to the sixth line in the fourth position, which holds a yao of yin in a yin position, thus belonging to the category of gentlemen. When a small person is close to a gentleman, he is inevitably caught by the gentleman, so the yao statement says "meeting an enemy." Once they become enemies, conflict is inevitable, so it says "perhaps drums are beaten." However, although the small person wants to harm the gentleman, the gentleman remains steadfast on the right path and does not waver, which the small person cannot overcome. The small person ends up exhausted, so it says "perhaps tired." Since the small person cannot win and has already offended the gentleman, he fears retaliation and loss, so it says "perhaps crying." However, the gentleman is strict with himself and lenient with others, not engaging in petty calculations or quarrels with small people. Thus, the small person is able to preserve himself and escape from a state of worry, and instead feels joyful, so it says "perhaps singing." Therefore, the sixth line in the third position is neither central nor proper, and has lost the right path, leading to fluctuating strength and emotions, alternating between worry and joy, being fickle, so the Small Image Commentary says "the position is improper."

六四：月幾望，馬匹亡，無咎。象曰：馬匹亡，絶類上也。

Six Four: The moon is nearly full, and a pair of horses have wandered off, with no fault. The Small Image Commentary says: The horses wandering off indicate that it has severed the connection with its kind and ascends to follow Nine Five.

義曰：月者，陰之體；望者，光魄盈滿與日相望之時也。此一卦惟六三六四以陰柔居於內，而六三以其不正，故為小人也。六四以陰柔之質居巽順之體，居得其正，奉九五之君，能布徳教以孚萬邦，得臣道之正也，如月之近望，光輝明盛，徧照天下。然懼招君父之疑，常自戒慎，不自滿假，故曰幾望也。

Hu Yuan explains that the moon is the form of yin; "wan" refers to the day when the moon's light is full and it is opposite the sun. The entire hexagram contains only two yin lines, six three and six four, located within. However, six three is considered a petty person because it is in an improper position. Six four, with its yin and soft nature, is in the hexagram of xun (wind), which is characterized by compliance. It is in a proper position, serving the nine five sovereign, able to spread virtue and gain trust from all states, thus following the correct path of a minister. It is like the moon approaching its full phase, shining brightly and illuminating the whole world. Yet it fears arousing the sovereign's suspicion, so it constantly warns itself, not becoming arrogant or self-satisfied. Therefore, it is said "ji wan," meaning it is close to full but not yet completely full.

馬匹亡無咎者，匹謂匹耦群類也。夫君子守其道徳，以務遠者大者，不與小人校分毫之利害。若以君子而與小人校其區區屑屑，則賢不肖混淆，而君子小人無間，以至患害所及。今六四雖為六三所侵，來與己爭，然己得其正，犯而不校，是以絶其群類，上承於五，固守其分，養成至徳，故獲無咎也。象曰馬匹亡絶類上也者，言匹馬而亡，是獨行也，能下絶六三之類，上順九五之尊，是自能以正道上應於五也。

"The statement 'loss of horses, no blame' refers to '匹' as a companion or similar being. A gentleman maintains his moral integrity and focuses on great and enduring matters, not engaging in trivial disputes with petty people. If a gentleman were to quarrel with petty people over minor gains and losses, then the virtuous and the unvirtuous would become mixed, and the gentleman and the petty person would have no clear distinction, leading to calamity. Now, although six four is disturbed by six three and comes to compete with it, six four holds a proper position and does not take offense, thus cutting off its connection with similar beings. It ascends to support nine five, firmly holds to its proper role, and cultivates the highest virtue, hence there is no blame. The 'Small Image Commentary' says 'loss of horses, cutting off the class above,' meaning that the pair of horses has disappeared, leaving only one to travel alone. This indicates that it can cut off the connection with six three of the same kind, and ascend to obey nine five's superior position, corresponding with nine five by the right path."

九五：有孚攣如，無咎。象曰：有孚攣如，位正當也。

Nine Five: Holding sincere virtue and firmly uniting the people, there is no fault. The Small Image Commentary says: Using sincere virtue to unite the world, because the line is properly positioned.

義曰：攣者，牽攣之謂也。此九五居至尊之位，履正處中也。夫居尊而有中正之徳，是有至誠至信之心，發之於內而交於下，以攣天下之心，使天下之人皆以誠信奉於上，上下內外皆以誠信相通，是得為君之道而獲吉，復何咎之有？

Hu Yuan explains: "Luan" means to bind and connect. The Nine in the Fifth holds the supreme position, acts with integrity, and is in the center of the upper trigram. Being in a position of honor and possessing the virtue of being upright and just shows that he has a sincere and trustworthy heart. From within, he extends this to connect with the people below, using it to bind the hearts of the people across the land. Thus, all under heaven will regard sincerity as their way of serving the sovereign, and the whole realm is connected by trust. This is the proper way for a ruler, hence attaining auspiciousness. How could there be any fault?

上九：翰音登于天，貞凶。象曰：翰音登于天，何可長也。

The top line says: The cry of a high-flying bird reaches the heavens, its sound heard but its form unseen. To remain steadfast in this situation brings danger. The Small Image Commentary says: Empty sound ascends to heaven; how can such a situation last long?

義曰：翰者，鳥羽之髙飛也。此上九在一卦之上，居窮極之地，是其誠不能自內而出，無純誠之心、篤實之道，徒務其虛聲外飾，以矯偽為尚，如鳥之飛登於天，邈然不見其形，杳然莫覩其跡，徒聞其虛聲而已。貞凶者，君子之人所為所作，必皆本其純誠篤實光大以感於人，而人亦以誠實奉之，此君子之謂也。今乃居無實之地，任無誠之聲，以正道觀之，可謂凶矣，故曰貞凶。象曰何可長者，言上九徒以虛聲外飾驕於人，殊無純誠篤實之行，以此而往，愈久愈凶，故聖人戒之曰何可長如此，蓋欲人改過反誠，以信實為本也。

Hu Yuan explains: "Han" refers to a bird spreading its wings and flying high. The upper ninth line is at the top of the entire hexagram, in the extreme position, indicating that its sincerity does not arise from the heart. It lacks pure sincerity and solid conduct, and only pursues empty fame and superficial embellishment, treating artificiality as its main practice. It is like a bird flying high into the sky, distant beyond sight, and elusive beyond tracking, leaving only an empty sound. The phrase "Zhen Xiong" means that a gentleman's every action must be based on pure sincerity and solid integrity, moving others with sincerity, and others respond with honesty, which is what a gentleman is. Now, the upper ninth line stands in a place with no real virtue, acting based on an empty and insincere reputation. According to the correct path, this is considered dangerous, hence "Zhen Xiong." The "Small Image Commentary" says "How can it last long?" meaning that the upper ninth line relies only on empty sound to show off, with no sincere and solid character. If this continues, the longer the time, the deeper the danger. Therefore, the sage warns that how can it last long, intending to remind people to change their ways and return to sincerity, taking honesty as the foundation.

小過：亨，利貞，可小事，不可大事。飛鳥遺之音，不宐上宐下，大吉。

The hexagram "Xiao Guo" (Small Excess): It is favorable to proceed, and it is appropriate to maintain the correct path. It is suitable for handling small matters, but not for great affairs. A bird flying in the sky leaves only a sound; it is not suitable to fly high but rather to rest lower, which brings great auspiciousness. The name of the hexagram "Xiao Guo" refers to a slight excess in small matters, a slight deviation from the norm.

義曰：按《序卦》云「有其信者必行之，故受之以小過」。言聖賢君子有由中之信、至誠之道，則不以小人之所疑謗而不行，固當發之於外，以拯天下之失，矯天下之弊，使至平治而後已，故以此次於中孚。然謂之小過者，葢大過以四陽居內，二陰在外，本末皆弱，上下皆微，故聖賢之人以大才大徳過越常分，以救天下之大難。今此小過以四陰在外，二陽居內，是綱紀未甚隳壊，天下之事少有差忒，故聖賢之人小小過行其事以矯正之，故若喪過乎哀，用過乎儉，是皆小有所過也。

Hu Yuan explains that the "Xu Gua Zhuan" says, "Those who have sincere faith must act upon it, hence it is followed by the 'Xiao Guo' hexagram." This means that sages and virtuous men, having genuine sincerity and the highest truth within themselves, will not refrain from acting because of the suspicions and slander of petty people. They must surely carry it out externally, rectify the mistakes of the world, and correct the disorders of the world until the world is at peace. Therefore, the "Xiao Guo" hexagram comes after the "Zhong Fu" hexagram. As for why it is called "Xiao Guo," the "Da Guo" hexagram has four yang lines inside and two yin lines outside, with the beginning and end both weak, and the upper and lower parts both thin. Thus, sages must use great talent and virtue to transcend the ordinary in order to rescue the world's great difficulties. However, this hexagram "Xiao Guo" has four yin lines outside and two yang lines inside, indicating that the state's regulations have not yet completely collapsed, and the affairs of the world are only slightly wrong. Therefore, sages need only slightly exceed in small matters to correct them. For example, grieving a bit more during mourning or being a bit more frugal in expenditure are considered small excesses.

亨者，夫聖賢之君既推至誠之道，過行小事以矯一時之失，則天下之人一歸於大中之道而得亨通也。天下皆奢矣，嗇儉一已以矯之者，晏子一狐裘而三十年是也；天下皆薄於喪也，哀毀一身以矯之者，會子水漿不入於口者七日是也。葢人情已弊，矯而行之，所以勸進於中道也。利貞者，夫小過之時非常行之時也，苟不以至正之道推至誠之心，則入於詭譎誕妄，天下不能信服之矣，故當率己以正，然後利也。

The Hexagram Statement says "prosperous": When a sage and virtuous ruler promotes the way of utmost sincerity, and also slightly overdoes it in small matters to correct temporary excesses, the people will all return to the great central and correct path and thus achieve prosperity. For example, if the whole world is indulging in luxury, he alone practices frugality and restraint to correct it; like Yan Ying, the prime minister of Qi, who wore a single fox fur coat for thirty years. Again, if the people are careless in mourning, he alone observes mourning with extreme sincerity and propriety; like Zengzi, who for seven days did not even taste water or soup during his mourning. Since human feelings have already become corrupt, using corrective measures is precisely to guide the people back to the middle path. As for "advantageous to hold firm to the correct path": when things are small and not ordinary, it is not the time for ordinary conduct. If one does not promote the way of utmost sincerity with the correct path, it will lead to deceit and absurdity, and the people will not believe. Therefore, one must first restrain oneself with the correct path, and then there will be advantage.

可小事不可大事者，夫當小過之時，本末未至甚弱，政教未至甚頹，天下之事小有所差，君子固當過越而行其小小之事，以矯世勵俗，使復趨大中之道可也。如當是時不能附順人情，而反大過其事，不近於民，則所為迂遠，民無所濟矣。飛鳥遺之音者，夫鳥之飛騰於空虛，但聞其音而不見其跡，謂如君子過越中道，矯正天下之弊，但使民由之而不使知之也。

"The statement 'It is suitable for minor matters, but not for major ones' refers to a time of minor excess. At this time, the fundamental aspects of the state have not yet become extremely weak, and the government's policies and moral teachings have not completely deteriorated. The affairs of the world are only slightly deviated. Therefore, the gentleman should slightly exceed the norm in dealing with minor matters, to correct the prevailing customs and inspire the people's practices, guiding their hearts back to the great central path. This is sufficient. If, at this time, one does not follow the people's feelings and instead excessively oversteps in major matters, detaching from the common people, then one's actions would be impractical and distant, and the people would not gain any real benefit. 'The sound of a flying bird is left behind' refers to a bird flying in the sky, where one can hear its call but not see its trail. This is like the gentleman slightly exceeding the usual path to correct the world's ills, allowing the people to follow the actions without necessarily making them understand the reasons behind them."

不宐上宐下大吉者，夫鳥之飛翔，雖不見其跡，然又不可大過而愈上，若愈上而不已，則愈窮而不得其所歸，故當下而附於物，則得其所棲止也。猶君子當小過之世，乗時藉位，矯過常分以正當時，不可大越其事，逺於人情，必當附近民心，約附所為，然後獲吉也。

"The不宜上宜下，大吉" means that birds flying in the sky, though not visible, should not fly too high. If they keep flying higher and refuse to stop, they will eventually have nowhere to go and lose their place to rest. Therefore, they should descend and rely on something to rest, thus finding shelter. This is like a gentleman in a time of minor excess, who takes advantage of the opportunity and his position to slightly correct the prevailing风气, but should not go too far and become detached from people's feelings. He must stay close to the people's hearts, restrain his actions to align with the people's sentiments, and only then can he achieve great good fortune.

彖曰：小過，小者過而亨也。過以利貞，與時行也。柔得中，是以小事吉也；剛失位而不中，是以不可大事也。有飛鳥之象焉，飛鳥遺之音，不宐上宐下大吉，上逆而下順也。

The Commentary on the Judgment says: The hexagram of Small Excess is about a small degree of excess that leads to success. Although there is excess, it is still appropriate to maintain uprightness, because it follows the trend of the times. The yao of flexible qualities are in the central positions, so it is auspicious to handle small matters; the yao of strong qualities are out of their proper positions and not in the center, so it is not appropriate to handle great matters. This hexagram has the image of a flying bird: the bird leaves a sound, which is not suitable to go upward but suitable to go downward, which is greatly auspicious, because going upward is contrary, while going downward is in harmony.

義曰：夫小過之時，天下之時小有過失，君子思欲拯濟之，不可大過其分，但以小者之事過而行之，以矯一時之弊，然後得亨也。過以利貞與時行也者，夫君子所為觀時而動：時之大弊，則大過其分而行；時之小弊，則小過其分而行，約民中道，驅而納之，隨事制宐，適權應變，一皆必出於正，故曰過以利貞與時行也。

Hu Yuan explains that during a time of minor excess, the world's circumstances involve only small errors. A gentleman wishes to assist, but cannot greatly exceed his proper role. He should only slightly exceed in minor matters to correct temporary evils, thereby achieving success. It is said, "Excess used for benefit and uprightness, following the times." A gentleman always acts by observing the situation. When the situation's evils are great, he greatly exceeds the usual standard; when the evils are small, he only slightly exceeds. He restrains the people to the middle path, guides them back to the right course, and establishes appropriate measures according to the situation. He balances flexibility and adaptability, and all these must proceed from the right path. Therefore, it is said, "Excess used for benefit and uprightness, following the times."

柔得中是以小事吉者，夫大過二五皆以陽居中，故曰可行大事；今小過二五皆以柔居中，故不可大有所為，但小有過為之事則吉也。剛失位而不中是以不可大事者，夫成大事、立大功，必有剛明之才居於內，柔順之道行於外可也。今三四雖有剛明之才徳，而居失其位，行不得中，故不可以行其大事，惟小事過可也。

"The statement 'flexible elements achieve the center, thus small matters bring good fortune' refers to the fact that in the hexagram of Great Excess, the second and fifth lines are occupied by yang lines in the central positions, so they can accomplish great things. Now in the hexagram of Small Excess, the second and fifth lines are occupied by yin lines in the central positions, so they cannot achieve great success, and can only achieve good fortune by slightly exceeding in small matters. The statement 'strong elements lose their position and are not in the center, thus great matters are not possible' refers to the fact that to accomplish great things and establish great achievements, one must have strong and decisive talent in the inner position, and apply flexible and harmonious methods externally. Now the lines nine three and nine four, although possessing strong and decisive talent, have lost their proper positions and are not in the center, so they cannot accomplish great matters, and can only slightly exceed in small matters."

有飛鳥之象焉者，按小過之卦自中孚而來，有飛鳥之象者，蓋中孚之卦四陽在外，二陰在內，內虛而外實，故上有飛鳥翰音之言；今小過四陰在外，二陽在內，是內實外虛，故有飛鳥之象也。飛鳥遺之音不宐上宐下大吉上逆而下順者，言飛鳥翔空，無所依著，愈上則愈窮，是上則逆也；下附物則身可安，是下則順也。猶君子之人過行其事，以矯世勵俗，欲民易從，必下附人情，亦宐下而不宐上也。

"The image of a flying bird" in this sentence: The hexagram of Xiao Guo comes from Zhong Fu. It has the image of a flying bird because in Zhong Fu, four yang lines are on the outside and two yin lines are inside, making the inside empty and the outside full, hence the line at the top of that hexagram says "the sound of the bird soars to heaven." Now in Xiao Guo, four yin lines are on the outside and two yang lines are inside, making the inside full and the outside empty, just like a bird sitting in the middle with its wings spread out, hence the image of a flying bird. "The flying bird leaves behind its sound; it is not suitable to go up but suitable to go down, great good fortune. Going up is against the trend, going down is in harmony." This means that the flying bird soars in the air without support, and the higher it flies, the more it is trapped, so going up is against the trend. Going down, by attaching itself to something, the body can be stable, so going down is in harmony. This is like a gentleman slightly exceeding the conventional ways in doing things, in order to correct the customs and encourage the people. To make the people easy to follow, he must go down and be close to human feelings. It is also suitable to go down rather than up.

象曰：山上有雷，小過。君子以行過乎恭，喪過乎哀，用過乎儉。

The Great Image Commentary says: Thunder sounds on a mountain — thunder originally comes from the earth, but now it echoes on the mountain, slightly deviating from its usual place, which is the symbolic image of the卦 of Small Crossing. The gentleman takes this as a model, being overly respectful in his conduct, overly sorrowful in mourning, and overly frugal in his expenditures.

義曰：夫雷者出於地，今反在山之上，是小過之象也。君子當天下小有差弊之時，將以矯世勵俗，驅合於大中之道，是以過行小事於身，使天下之人觀而化之。故若天下之人有所行過差而失於傲慢，君子則過恭以矯之；若天下之人居喪過差而失於率易，君子則過哀以矯之；若天下之人用度過差而失於奢侈，君子則過儉以矯之。是皆君子之人過為小事，以矯天下之大中也。

Hu Yuan explains that thunder originally comes from beneath the earth, but now it sounds from the top of the mountain, which is a sign of a slight excess. A gentleman living in an era where the world is slightly deviating from the right path should correct the customs and inspire the people, guiding all to the great middle way. Therefore, he should first correct minor matters by going beyond the proper measure, so that the people will be moved by his example. If the people's behavior is deviating towards arrogance, the gentleman should show extra respect to correct it; if the people's mourning is deviating towards carelessness, the gentleman should express extra sorrow to correct it; if the people's spending is deviating towards extravagance, the gentleman should practice extra frugality to correct it. All these are examples of the gentleman intentionally exceeding the proper measure in small matters, in order to bring the people back to the middle path.

初六：飛鳥以凶。象曰：飛鳥以凶，不可如何也。

Initial Line Six: Like a bird flying continuously high and thus encountering danger. The Small Image Commentary says: A bird flying high brings about misfortune; by that point, the situation has become unavoidable.

義曰：小過之時，是君子過行小事，以矯一時之失，正當時之弊，眾所不為而已獨為之，皆在於身，故取飛鳥之象以明之。今初六一爻雖以柔而居下卦之下，然所應在四，故如飛鳥之愈上而無所附著，是以凶也。何則？蓋小過之時不宐上，君子必須應機適變，隨事制宐，附近於人情而後可也。若其所行太過，所為己甚，雖位在下而志愈上，故獲凶也。象曰飛鳥以凶不可如何者，初六雖在下，而已升至窮極而無所容，以罹其凶，將可奈何哉？故曰不可如何也。

Hu Yuan explains that during the time of "small excess," a gentleman should slightly exceed in small matters, using this to correct temporary mistakes and address current problems. When others are unwilling to do something, he alone takes it upon himself, hence using the image of a flying bird to illustrate this. The first line, "Six at the beginning," although in a weak position at the very bottom of the lower trigram, corresponds to "Nine in the Fourth." Its mind is constantly directed upward, thus resembling a bird flying higher and higher without a place to rest, leading to misfortune. Why is this so? During the time of small excess, it is not appropriate to go upward. A gentleman must adapt flexibly and set appropriate measures according to the situation, being close to human feelings. If one's actions are excessive or overdone, even though in a lower position, the mind is still constantly striving upward, thus inviting danger. The "Small Image Commentary" says, "A flying bird meets misfortune, there is nothing to be done about it," meaning that although "Six at the beginning" is in a lower position, it has already reached an extreme point with nowhere to rest, thus encountering misfortune, and at that point, there is nothing to be done. Therefore, it is said, "there is nothing to be done."

六二：過其祖，遇其妣，不及其君，遇其臣，無咎。象曰：不及其君，臣不可過也。

Six Two: Passing over the grandfather, meeting the grandmother; not reaching the sovereign, only meeting ministers, there is no fault. The Small Image Commentary says: Not reaching the sovereign is because a minister should not surpass the sovereign.

義曰：祖，始也；妣，在內也；君，六五也；臣，六二也。夫小過之君子不可大有所為，但小過而合其宐，欲矯正天下，使一歸於中耳。今六二已過於初，以柔順處於內，故曰過其祖遇其妣也。不及其君遇其臣無咎者，小過之世不可為己甚之事，事為己甚則有僭逼之嫌，而罹其上逆之凶。葢二在其下，比於初則為過，比於五則為不及。今不敢過越其君以行事，正得為臣之體，是所遇得其分，故無咎也。象曰不及其君臣不可過者，為臣之分，則必奉君之職而行臣之事，不敢及於君，蓋為臣之道不可過越也。

Hu Yuan explains: "Zu" refers to the beginning, "Bi" refers to the internal, "Jun" refers to the sixth line in the fifth position, and "Chen" refers to the sixth line in the second position. In the time of Xiao Guo, a gentleman should not have great achievements, but can only slightly exceed the proper limits in accordance with the appropriate time, in order to correct the world and bring people's hearts back to the middle path. The sixth line in the second position has already exceeded the first line, and it resides in the inner trigram with a gentle and compliant nature, so it is said "passing over its Zu, encountering its Bi." The phrase "not reaching its Jun, encountering its Chen, no blame" means that in the time of Xiao Guo, one should not do excessive things. Once something becomes excessive, it is suspected of overstepping and challenging authority, which may bring about the danger of rebellion from below. The sixth line in the second position is in a lower position; compared to the first line, it is considered an excess, but compared to the fifth line, it is still insufficient. Now it dares not exceed the ruler in its actions, which is in accordance with the proper conduct of a minister. The limits it encounters are appropriate, so there is no blame. The Small Image Commentary says "not reaching its Jun, the minister cannot exceed," meaning that a minister's proper role is to carry out the duties assigned by the ruler and to do what a minister should do, without daring to overstep into the ruler's position, because the way of a minister inherently forbids overstepping one's bounds.

九三：弗過防之，從或戕之，凶。象曰：從或戕之，凶如何也。

Nine Three: Failing to guard against small people and instead yielding to them will result in harm and danger. The Small Image Commentary says: Being harmed by yielding to small people, how can such danger be dealt with?

義曰：小過之時，蓋君子行大事以矯正天下，不使小人得過也。今九三雖處剛陽之位，有明斷之質，然反不能過防上六之小人而使之得過。夫既使小人得過，理已乖矣，而況復從而應之乎？應之則為小人之戕害必矣。且小人之心常欲陷害君子，惟君子預自防閒，不使近於已，則得御小人之術。今三為小人所戕，蓋不能預防，以至優柔不斷，是凶禍之來皆自取之也。象曰從或戕之凶如何者，言既為小人所戕而致凶，將如之何哉？是不能過防之使然也。

Hu Yuan explains: At the time of Xiao Guo, a gentleman should correct the world at a great level, preventing the small person from going astray. Now, although Nine in the Third occupies a position of yang strength and possesses the quality of clear judgment, it fails to be vigilant against Six at the Top, the small person, allowing it to go beyond its proper bounds. Once the small person succeeds, the reasoning is already wrong, and how can one then follow and correspond with it? Once corresponding, being harmed by the small person is inevitable. Moreover, the small person always wants to harm the gentleman. Only by the gentleman setting up defenses in advance and preventing the small person from approaching can he master the small person. Now, Nine in the Third is harmed by the small person precisely because it failed to prepare in advance, leading to indecisiveness, and this calamity was entirely self-inflicted. The Small Image Commentary says, "Following, he may be harmed, how can it be auspicious?" This means that once already harmed and brought about misfortune, what can be done? It is all due to the failure to be vigilant.

九四：無咎，弗過遇之，往厲必戒，勿用永貞。象曰：弗過遇之，位不當也；往厲必戒，終不可長也。

Nine Four: There is no fault, no excess, and it is precisely in harmony; proceeding further would be dangerous, so one must be cautious and not regard this as a permanent way. The Small Image Commentary says: Not exceeding and yet meeting is because the position it occupies is not appropriate; proceeding is dangerous and one must be cautious, meaning it cannot last forever.

義曰：小過之時不宐上宐下，則得其道也。今九四雖位上卦之下，而應於初六，是能下附人情，故得無咎也。弗過遇之者，言小過之時，事小有差，君子宐過行而矯正之，乃權時之宐也。今四以陽居陰，雖不得正，是能過行其事而不至已甚，而下附人情，使天下之愚不肖皆可企而及之，是弗為過甚而遇得其道也。往厲必戒勿用永貞者，言小過之事切近人情，但矯正風俗而已，是不可往而過也。若往而不已，將致危厲之災，必須戒慎之，不可用此為永長貞正之道，此蓋聖人戒慎丁寧之辭也。

Hu Yuan explains that during a time of minor excess, one should not go upward but rather go downward, which is in accordance with the right path. Although the Nine in the Fourth is located at the first line of the Upper Trigram, it corresponds with the Six at the Beginning, indicating that it can go downward to be close to human feelings, thus having no fault. The phrase "Do not go beyond and meet it" means that during a time of minor excess, things may slightly deviate, and the gentleman should slightly exceed the norm to correct it, which is a proper action according to the situation. The Nine in the Fourth, with a Yang line in a Yin position, although not in the proper place, can act slightly beyond the norm without going too far, and by going downward to be close to human feelings, it allows even the dull and unvirtuous people to be able to lift their feet and catch up. This is not going beyond the proper measure but precisely following the right path. The phrase "Going forward brings danger; be cautious, do not use it as a permanent truth" means that matters of minor excess are close to human feelings, and they are merely correcting the customs. One cannot keep going forward endlessly. If one continues forward without knowing when to stop, one will invite dangerous calamities. Therefore, one must be cautious and careful, and one must not treat this method as a permanent and correct way. This is what the sage repeatedly warns and advises.

六五：密雲不雨，自我西郊，公弋取彼在穴。象曰：密雲不雨，已上也。

Six Five: Thick clouds gather but do not rain; the clouds come from the western suburbs. The king uses an arrow tied with a silk thread to shoot at game hidden in a cave. The Small Image Commentary says: The thick clouds do not rain because the yang energy has already stopped below.

義曰：小過之時，小者過也。六五以陰居陽，履於至尊，是小者過而得中，小過之主也。然以柔居剛，又履至尊之位，是陰雖極而徳未盛，其惠未行，故不能為雨澤施於下，但為西郊密雲而已。何則？夫雨者，陽氣上騰，陰能固止之，則相蒸薄而為雨。今陽艮止於下，不升而交於陰，則陰氣雖強盛於上，而無陽以通，是以不能為雨，而云徒宻結於西郊也。西郊謂陰之正位也。

Hu Yuan explains: During the time of Xiao Guo, it refers to the small one slightly exceeding its bounds. The line Six in the Fifth, being a yin line in a yang position, ascends to the highest position, which is exactly the case where the small one exceeds its bounds yet remains centered, and it is the one who holds the situation of Xiao Guo. However, since it is a yin line in a yang position and occupies the highest position, it indicates that although the yin energy has reached its peak, its virtue and grace are still not abundant, and its benevolence has not yet been practiced. Therefore, it cannot bring down the rain to moisten the lower parts, but can only form a dense cloud in the western suburbs. Why? Rain requires yang energy to rise, and yin energy to hold it in place; only when these two energies meet and press against each other can rain form. Now, the yang energy is blocked by the lower trigram Gen at the bottom and cannot rise to meet the yin energy. Thus, although the yin energy is strong at the top, there is no yang energy to communicate with it, so rain cannot form. The cloud merely gathers densely in the western suburbs. The western suburbs refer to the proper position of yin energy.

公弋取彼在穴，言六五之陰極盛，故稱公也。弋者，所以射髙也；穴者，所以隱伏而在下也。公以弋繳而取穴中之物，猶聖賢雖過行其事，意在矯下也。然五以柔而處至尊之位，無剛陽之徳，故止可為公之事也。象曰宻雲不雨已上者，上當為止，傳寫之誤，言陽氣已止於下故不雨也。豈有陰盛於上，陽止而不雨哉？蓋陽艮止於下，所以不雨也。

"The statement 'The public shoots the bird in the hole' refers to the fact that the yin energy of line six in the fifth position has reached its peak, hence it is called 'the public.' 'Yi' refers to shooting a high-flying bird with an arrow tied with a silk thread, while 'xue' represents a hidden cave. The king uses the silk-tied arrow to hunt animals in the cave, just as the sage-kings may slightly overstep in their actions, but their intention is to correct the people below. However, since line six in the fifth position is a yin line in the supreme position and lacks the virtue of yang strength, it can only achieve the level of a marquis or duke. The 'Small Image Commentary' says 'dense clouds do not rain, already above'—the character 'shang' here should actually be 'zhi,' a copying error. It means that the yang energy has stopped at the lower level, so it cannot rain. How could there be rain if yin energy is strong at the top and yang energy is stopped? Precisely because the yang energy is stopped by the mountain trigram (Gen), it cannot rain."

上六：弗遇過之，飛鳥離之，凶，是謂災眚。象曰：弗遇過之，已亢也。

Six at the Top: Not willing to harmonize but proceeding recklessly, like a bird colliding with a net, resulting in danger, which is called calamity from heaven and man. The Small Image Commentary says: Not willing to harmonize but proceeding recklessly, because it has reached the extreme of exaltation.

義曰：上六一爻過而不已，不知所止，是亢極之甚而無所遇也。若鳥之髙翔，不知所止，上而愈無所適，以至窮極而離於凶禍，不能反於下以圖其所安。猶人之過而不已，不近人情，亢已而行，故外來之災、自招之眚皆有之也。

Hu Yuan explains that the sixth line at the top is overly ambitious and refuses to stop, not knowing where to rest. It is exalted to the extreme and incompatible with all others. Like a bird that keeps flying without resting, it goes higher and higher until there is nowhere to go, eventually reaching a dead end and falling into misfortune, unable to return to below to find a secure place. This is like a person who goes too far and still will not stop, completely disregarding common sense, persisting in arrogance and stubbornness. Therefore, both external natural disasters and internal human calamities fall upon him.

既濟：亨小，利貞，初吉終亂。

The hexagram "Already Completed" indicates that even minor details are smooth and favorable for maintaining the right path; it begins auspiciously but ends in disorder. The name of the hexagram "Already Completed" means that one has already crossed over, implying that the matter has been successfully accomplished.

義曰：按《序卦》云「有過物者必濟，故受之以既濟」。既，盡也。言聖賢君子能過行其事，以矯天下之失，使天下生靈皆濟於治，無所不通，此既濟所以次小過也。然既濟者，是聖賢功業已成，教化已行，徳澤已著，人情已安，倉廩衣食皆已實足，君臣上下皆已和正，軍旅皆已修練，四夷皆已賓服，無一民一物不得其所，以至至纎至悉皆得通濟，故曰既濟也。

Hu Yuan explains that the "Xu Gua Zhuan" says, "When there is something excessive, it must be completed, hence it is followed by 'Ji Ji'." "Ji" means completion. This means that sages and virtuous men can slightly exceed the conventional in their actions, correct the biases of the world, and lead all people to the state of peace, with nowhere inaccessible. Therefore, the "Ji Ji" hexagram comes after the "Xiao Guo" hexagram. The term "Ji Ji" refers to the fact that the achievements of sages and virtuous men have already been completed, their teachings have been spread, their virtues have become evident, the people's conditions have stabilized, granaries and stores of food and clothing are abundant, the ruler and subjects are in harmony and proper order, the military forces are well trained, and the surrounding barbarian tribes have submitted. There is no person or thing that does not find its proper place, even the most minute and trivial matters are fully realized. This is why it is called "Ji Ji."

亨小者，傳寫之誤。按彖曰小者亨也，此當曰小亨，蓋言既濟之時，朝廷已盡正，教化已盡行，故上下遠近、纎悉微隱至小之物皆得其所濟而亨通，況其大者乎。利貞者，言天下既濟之後，或不守之以正道，則逸豫怠惰之心生，而放恣邪惡之事形，以至罹於凶禍矣，故必長守正道，則無所不利也。

The two characters "亨小" in the Hexagram Statement are reversed due to copying errors. According to the Commentary on the Judgment, it should be "smaller things are亨". This means that at the time of completion, the court has already been fully rectified, and education has been thoroughly implemented. Therefore, both distant and near, subtle and trivial, even the smallest things are fully realized and prosperous, and how much more so the larger ones? As for "利贞": after great achievements have been completed, if one does not hold on to the right path, thoughts of ease and negligence will arise, and indulgence in evil will emerge, eventually leading to misfortune. Therefore, one must firmly hold on to the right path to be beneficial in all things.

初吉終亂者，初謂天下之始治。夫天下既治，惟君子為能兢兢慎持，惟恐有失，故其始則吉也。及其傳之子孫，流之後裔，則事或乆而多弊，治或永而多闕，以至逸豫怠惰，居安而不思危，居存而不思亾，不念祖宗之重器，以至顛敗覆隕，皆由此漸，是其終則亂也。

"The initial stage is auspicious but the end becomes chaos." Here, "initial" refers to the time when the world is just beginning to be governed in peace. Once the world is at peace, only the virtuous can be cautious and careful in maintaining it, fearing even the slightest mistake, hence the beginning is auspicious. However, when the foundation is passed down to the children and left for future generations, over time problems gradually arise. The longer the peaceful era lasts, the more flaws accumulate. People become complacent and lazy, living in security without thinking of danger, surviving without considering destruction, and neglecting the important legacy left by their ancestors. Eventually, the state collapses and fails. All these are accumulated gradually, so in the end, chaos ensues.

至如周治於文武成康之初，而亂於昭穆之後；漢治於髙祖文景之初，而亂於武元之後。以是知創業之主，蓋得於憂勤，故多吉；守成之君，蓋生於康樂，故多忽。聖人特於此言之者，將以為萬世守成之戒，使之居安慮危，在治思亂，而豫為之備，不使至於傾危也。

For example, during the early reigns of King Wen, King Wu, King Cheng, and King Kang of the Zhou dynasty, the world was well governed, but after King Zhao and King Mu, disorder arose. Similarly, in the early years of Emperor Gaozu, Emperor Wen, and Emperor Jing of the Han dynasty, the country was well governed, but after Emperor Wu and Emperor Yuan, chaos occurred. From this we can see that the founders of dynasties mostly emerged from hardship and toil, hence they were fortunate; those who maintained the established order usually grew up in comfort and ease, hence they were prone to negligence. The sages deliberately pointed out this point to serve as a warning for all future rulers who inherit the throne, reminding them to remain cautious even in times of stability, to think of possible calamities even in times of peace, and to take preventive measures in advance, so as not to reach the point of collapse and ruin.

彖曰：既濟亨，小者亨也。利貞，剛柔正而位當也。初吉，柔得中也。終止則亂，其道窮也。

The Commentary on the Judgment says: The hexagram of "Already Achieved" is thus smooth because even the smallest things are smooth. "Beneficial to hold firm to the right path" is because the yang lines and yin lines each occupy their proper positions. "Initially auspicious" is because the yin line is in the middle position. However, if it comes to a halt at the end, disorder will arise, for its path has already reached its limit.

義曰：既濟者，天下之物無不濟也。雖物之至微至細者，亦皆遂其所，則大者可知矣。如行葦之詩，仁及草木。夫草木無知之物，仁尚及之，他則不言而喻矣。以此知聖賢功業已成，徳澤已流，人情皆得其安，而教化大行矣。利貞剛柔正而位當者，言六二六四以陰居陰，九三九五以陽居陽，皆得其正，施之人事，則是君子小人各得其分，貴賤長幼各得其序，君君臣臣，父父子子，夫夫婦婦，兄兄弟弟，各得其所，則中國為中國，夷狄為夷狄，不相揉亂，而天下萬事無所不濟，無所不利也。

Hu Yuan explains that "Ji Ji" means that all things in the world are fully completed. Even the smallest and most minute things can be properly arranged, so much more so the great ones. For example, in the "Poetry Classic · Grand Elegance" there is a poem called "Xing Wei," which shows that benevolence extends even to the reeds by the roadside. Grass and trees are things without sensation, yet benevolence is extended to them; thus, it is evident that the virtues of the sages have been established, their virtue has spread, people are at peace, and the moral teachings are widely practiced. The phrase "Li Zhen, Gang Rou Zheng er Wei Dang" means that the yao (lines) in the hexagram are properly placed: the yao six in the second and four, which are yin lines, are in yin positions, and the yao nine in the third and five, which are yang lines, are in yang positions. Each is in its proper place. In terms of human affairs, this means that the virtuous and the petty each fulfill their proper roles, the noble and the humble, the elders and the young, each have their proper order. The ruler fulfills his duty, the minister his, the father his, the son his, the husband his, the wife hers, the elder brother his, the younger brother his. Everyone is in their proper place. Thus, the central regions remain central, the four barbarian regions remain the four barbarian regions, without confusion or disorder, and all things in the world can be accomplished without difficulty.

初吉柔得中也者，謂六二也。言既濟之時，天下之民物、國家之教化無所不濟，蓋在上者有中正之道、文明之徳，然後能致也。六二以陰居陰，不失其正，在下卦之中，居離明之體，是得寛柔中正文明之道以濟天下，故曰吉也。終止則亂其道窮也者，夫民生於憂勤而死於安樂。天下乆治，則人苟其安，萬務易墮，禍患不警，故持盈守成之道，當須至兢至慎，然後可以乆濟。苟止於逸樂，不自省懼，以為終安，亂斯至矣，故曰終止則亂其道窮也，此聖人深戒之辭。

"The beginning is auspicious, because the flexible line is in the center." This refers to line six in the second position. At the time of the completion of the great work, the people and things under heaven, as well as the state's education and culture, are all fully realized, because those in power possess the virtue of uprightness and the moral culture of civilization. Line six in the second position, being a yao of yin in a yin position, does not lose its correctness, and it is located in the middle of the lower trigram, within the trigram of fire, which is bright. Thus, it possesses the way of moderate flexibility, uprightness, and harmonious civilization, thereby achieving the completion of the great work, hence it is said to be "auspicious." "If it stops, there will be disorder, for its way has reached its limit." The people survive through hardship and toil, but decline in ease and comfort. When the world is peaceful for a long time, people become careless and complacent, and all affairs become easily neglected, and they no longer remain alert to dangers. Therefore, to maintain fullness and preserve the achievements, one must be extremely diligent and cautious, in order to sustain this success for a long time. If one stops at ease and comfort, and does not self-reflect and remain cautious, thinking that one can remain secure forever, disorder will come quickly. Hence, it is said, "If it stops, there will be disorder, for its way has reached its limit," which is a profound warning from the sage.

象曰：水在火上，既濟。君子以思患而豫防之。

The Great Image Commentary says: Water above fire, with water and fire working together to achieve the function of cooking, is the symbolic image of the Hexagram of Final Completion. The gentleman takes this as a model, anticipating possible calamities and taking preventive measures in advance.

義曰：坎上為水，離下為火，水火之性不相入，然相資而成功，有烹飪之利以濟於用，故得既濟之象也。君子以思患而豫防之者，既濟之時，天下既以治安，君子宜深思遠慮，豫為之防，曲為之備，居安思危，居存思亡，動作語黙皆常戒慎，則可以久於既濟矣。

Hu Yuan explains that the upper trigram is Kan (Water), and the lower trigram is Li (Fire). Water and fire by nature are incompatible, yet they rely on each other to accomplish things. With a pot above and fire below, there is the benefit of cooking food for people to use, thus forming the image of "Already Completed." As for "the gentleman thinks of possible dangers and prepares in advance," when the state of "Already Completed" has been reached and the world is at peace, the gentleman should deeply consider and plan ahead, always being prepared, thinking of danger even in safety, and of destruction even in survival. Every action and every word should remain cautious, so that the existing situation can be maintained for a long time.

初九：曵其輪，濡其尾，無咎。象曰：曵其輪，義無咎也。

Initial Nine: Struggling to move the cart, the tail gets wet, but there is no fault. The Small Image Commentary says: Struggling to move the cart through dangerous terrain, by principle there should be no fault.

義曰：夫既濟由未濟而來，初九居一卦之始，是天下之未濟而險難之未平也。聖賢處此之時，當此之責，則焦勞思慮，經營心志，欲濟天下之患難，使至於安平，是以不顧險難之在前，沖冒而往，欲行之速，故至於搖曵其輪，濡潤其尾。雖然曵輪濡尾，其心無他，蓋能憂天下之憂，欲濟天下之患難而已，故雖深冒於難，終得無咎也。象曰曵其輪義無咎者，言初九以剛健之徳居既濟之初，盡心竭力，不顧險難，但以既濟為心，故至於搖曵其輪，濡潤其尾，如是則於義自然無咎矣。

Hu Yuan explains that the hexagram "Already Crossing" comes from "Not Yet Crossing." The line "Nine at the Beginning" is at the start of the hexagram, which corresponds to the time when the world has not yet crossed over the difficulties and the dangers have not been calmed. In such a time, the sages and virtuous people bear this responsibility and are deeply anxious and thoughtful, exhausting their minds and bodies, desiring to save the world from its troubles and bring peace and tranquility. Therefore, they do not pay attention to the immediate dangers and dare to move forward bravely, even to the point of dragging their wheels and having their tails wet from the water. Although the wheels are dragged and the tails are wet, their minds are not occupied by anything else; they only worry about the concerns of the people and desire to rescue the world from its troubles. Thus, even though they deeply enter dangerous situations, they ultimately have no fault. The "Small Image Commentary" says, "Dragging the wheel, there is no fault in righteousness," meaning that the line "Nine at the Beginning" is in the beginning of the hexagram "Already Crossing," possessing the virtue of firm strength, exerting all efforts, not fearing dangers, and solely thinking of crossing the world over, which leads to the situation of dragging the wheels and having the tails wet. Doing so, from the perspective of reason, naturally results in no fault.

六二：婦喪其茀，勿逐，七日得。象曰：七日得，以中道也。

Six Two: A woman lost the ornamented curtain on her carriage, but there is no need to search for it; within seven days it will be recovered. The Small Image Commentary says: The recovery within seven days is because she remains on the middle path.

義曰：六二當既濟之時，處下卦之內，婦之象也。茀者，首飾也，婦之有茀，所以為容也。按初爻則天下未甚濟，至二則險阻已平，治道已成，萬事莫不盡濟。然此爻介於初九九三之間，而又以柔弱之質，故必為他人之所侵。然六二能執中道，持正不變，所應専在九五，而志不可奪，故所喪者但喪其首飾也。

Hu Yuan explains that the line "Six in the Second" is in the time of "Already Completed," located within the lower trigram, and is symbolized as a woman. "Fu" refers to a type of head ornament used by women to adorn their appearance. Considering the first line, the world has not yet fully passed through difficulties; by the second line, the dangers have been overcome, the way of governance has been established, and all things are completed. However, this line is between the two yang lines, "Nine at the Beginning" and "Nine in the Third," and itself is a soft and weak quality, so it is inevitably disturbed. Fortunately, "Six in the Second" can remain steadfast in the middle path, holding firm to correctness, and corresponds to "Nine in the Fifth" line. Its mind is unshakable, so its loss is only the head ornament.

勿逐七日得者，夫既濟之時，天下之民大和，雖有邪佞之人處於其間，終亦不容之也。故六二始雖喪茀，然已能執正不回，則不待捕逐，凡七日之問自得之矣。是猶天下新治，民已見太平，紀綱未墮，上下方盛，當此之時，雖有小人敢行侵侮，亦不能貽害，但如婦喪其茀，雖小有所失，不乆之間亦當自復，故曰勿逐七日得。象曰七日得以中道者，言六二喪茀所以勿逐七日得之者，由其有文明陰柔之徳，得中正之道故也。

"The phrase 'Do not pursue, you will recover it in seven days' refers to the time of the hexagram Ji Ji (Completion), when the whole world is in harmony and peace. Even if there are wicked and petty people among the people, they cannot remain there for long. Therefore, although the line six in the second position lost her ornaments, she remains steadfast and does not deviate from the right path. There is no need to chase or search for them; within seven days, they will be recovered naturally. This is like when the world has just been pacified, and the people have already seen the peace and order, with the rules and regulations still intact, and the world is in a flourishing state. At such a time, even if there are petty people who dare to interfere and harass, they cannot cause any real harm. It is like a woman losing her ornaments; although there is a small loss, it will soon be restored naturally. Therefore, it is said, 'Do not pursue, you will recover it in seven days.' The Small Image Commentary says, 'Recover it in seven days, because it is in the middle path.' This means that although line six in the second position lost her ornaments and does not need to chase after them, she will recover them in seven days, because she possesses the virtue of civilization and gentleness, which aligns with the middle and correct path."

九三：髙宗伐鬼方，三年克之，小人勿用。象曰：三年克之，憊也。

Nine Three: King Gaozong of the Shang dynasty sent troops to attack the Guifang, and it took three years to conquer them; one should not appoint petty men. The Small Image Commentary says: It took three years to conquer, showing that they were already exhausted.

義曰：髙宗，商之賢王也；鬼方，遠方也。九三處下卦之上，當離明之極。離為日，日之過中，明則衰矣。施之人事，猶人君不能持盈，以傾覆祖先之業而至於衰亂也。然當是時，必有聖賢之君恢復先王之業而起中興之治，故聖人取髙宗以明之。

Hu Yuan explains that King Gaozong was a virtuous ruler of the Shang dynasty, and the Guifang refers to a distant state. Nine Three is located at the topmost line of the lower trigram, precisely at the peak of the fire trigram's brightness. The fire trigram is taken as symbolizing the sun, which after noon begins to wane in brightness. Applied to human affairs, this is like a ruler who cannot maintain the state of fullness, thus causing the collapse of the ancestral foundation and leading to decline and disorder. However, at such a time, there must inevitably arise a sage ruler who restores the legacy of the former kings and initiates a new era of revival, so the sage cites King Gaozong of Shang to illustrate this principle.

言昔商運之衰，禮樂廢絕，王道衰微，綱紀將頹，逮乎髙宗，能興復商家之衰運，纘成基業，以致太平之治。然必伐鬼方者，蓋衰亂之後必有幽遠不賓之人，故當用師伐罪，以安定其民。然威服之道不可速成，故須三年然後克勝之也。小人勿用者，夫復太平之功，必用賢明之士，然後功業有所濟矣。況中興之際，其勢衰弱，君子居之，其力猶憊，況用小人乎？是愈益於亂也，故戒之勿用此小人也。

This refers to the decline of the Shang dynasty's fortune, the abandonment of rites and music, and the gradual weakening of the Way of the King, with the principles of order on the verge of collapse. When Gaozong ascended the throne, he was able to restore the declining fortune of the Shang, continuing and completing the ancestral legacy, achieving a time of peace and prosperity. He had to launch an attack on the Ghost People because after a period of chaos, some distant tribes refused to submit, so he had to wage war against the guilty to bring peace to the people there. However, subduing people through force does not come quickly, hence the war lasted three years before victory. The phrase "small persons should not be used" means that to restore the achievements of peace, one must employ virtuous and capable people, for only then can the cause have hope. Moreover, during a time of revival, the state was already weak; even having virtuous people take on responsibilities was exhausting, let alone using petty persons, who would only make the chaos worse. Therefore, it is warned against using such petty persons.

六四：繻有衣袽，終日戒。象曰：終日戒，有所疑也。

Six Four: The beautiful clothes hide broken stuffing, so one remains constantly alert and cautious all day. The Small Image Commentary says: Remaining constantly alert and cautious all day is because there is lingering doubt and anxiety in the heart.

義曰：繻者，盛美之服也；袽者，衣之破敝也。今六四以陰柔之質，居得其正，當既濟之時，居坎險之地，是猶繻有袽也。夫九三當衰亂之後，而復能以剛明之道起中興之治；此六四當已治之時，當其教化之流行，仁義之洽浹，無所不濟之時也。若人君不得持盈守成，而逸豫怠惰，則傾覆之患復至矣。如盛美之繻服，久而必有弊敗，故居上者處至盛之時，知其必有傾覆在後，故當終日之間兢兢戒慎，常以弊敗為慮，則可以永安泰而有盤石之固也，故聖人於此戒之也。象曰終日戒有所疑者，言六四雖居坎險之下，而能終日戒慎如此者，蓋能通天下之志，欲成天下之務，必有先見之幾，察事於未兆，故當自疑，恐其事久必壞，治乆必亂，安久必危故也。

Hu Yuan explains: "Ru" refers to elegant and splendid garments, while "ru" refers to worn-out and broken pieces of cloth. The line Six in the Fourth, with its Yin and flexible nature, is in a proper position, and it is during the time of completion and stability. However, it is located in the dangerous situation of Kan, which is like splendid garments that already contain broken cloth inside. The line Nine in the Third is able to rise and restore order after a time of decline and chaos through strength and clarity; whereas the line Six in the Fourth is in a time when the world is already peaceful, education is spreading, and benevolence and righteousness have deeply penetrated the hearts of people, with everything being fully established. However, if the ruler cannot maintain this full state of achievement and instead becomes complacent and lazy, the disaster of collapse will return. Just as even the most beautiful clothes will eventually wear out if worn for too long; therefore, those in high positions during the most prosperous times should realize that there is a danger of collapse ahead. Thus, they should be constantly cautious and vigilant, always keeping in mind the possibility of ruin, so that they can maintain long-term stability and firmness like a rock. The "Small Image Commentary" says, "Being constantly cautious, there is doubt," meaning that the line Six in the Fourth, although located in the dangerous situation of Kan, is able to be constantly cautious to such an extent, because it understands the hearts of the people and aims to achieve the great cause of the world. It must have foresight, and be able to detect things before they become evident. Therefore, it is always doubtful and cautious, fearing that things will eventually deteriorate, that peace will eventually lead to chaos, and that stability will eventually lead to danger.

九五：東鄰殺牛，不如西鄰之禴祭實受其福。象曰：東鄰殺牛，不如西鄰之時也；實受其福，吉大來也。

Nine Five: The eastern neighboring country sacrifices a bull in a grand ceremony, but this is not as proper as the simple spring sacrifice of the western neighboring country, which truly receives the blessings of the deities. The Small Image Commentary says: The eastern neighbor slaughters a bull, but the western neighbor's sacrifice is timely; truly receiving blessings is because great good fortune is about to arrive.

義曰：此一爻聖人湥切戒慎之辭。東鄰西鄰者，取文王與紂之事也。紂居東都，故言東鄰；文王居岐山，故言西鄰。紂君也，文王臣也，何以東西言之？蓋紂繼世有天下而暴虐無道，邦國凌遲，所存者位號也；文王身雖為臣，而功徳已被天下，故三分天下有其二以歸之，是有君民之徳，故以鄰國稱之也。

Hu Yuan explains that this line is a profound warning from the sage. The reference to the eastern neighbor and the western neighbor comes from the story of King Wen of Zhou and King Zhou of Shang. King Zhou established his capital in the east, hence called the eastern neighbor; King Wen lived in the west at Mount Qi, hence called the western neighbor. King Zhou was the sovereign, and King Wen was the minister. Why are they referred to as the eastern and western neighbors? Because although King Zhou inherited the throne and ruled the world, he was cruel and tyrannical, and his kingdom was gradually declining, leaving only the name of a sovereign. King Wen, though a minister, had virtue and achievements that spread throughout the land, having controlled two-thirds of the world and winning the hearts of the people. This shows that he actually possessed the virtue of ruling the people, hence they are referred to as equal neighbors.

夫牛者，祭之豐也；禴者，祭之薄也。言紂雖在上，以豐盛之祭殺大牢以享於鬼神，然無至誠馨徳充塞於前，故神亦不享；文王雖以薄約之祭薦於鬼神，然有至誠馨香之德，神則享之，蓋以誠實受福也。以是觀之，人君在徳不在物，鬼神享徳不享味也。象曰東鄰殺牛不如西鄰之時者，祭不以時而瀆其神，雖豐不享；祭得其時，雖甚薄約，福斯受矣。是以商紂雖盡物，不如文王之得時也。實受其福吉大來也者，言以至誠而享其福祿，則不惟慶及一時之身，且將延及其來繫，故吉大來也。

Oxen are the most lavish sacrificial offerings, while the sacrifice of the four seasons is the simplest. This means that although King Zhou held the highest position and used the most elaborate sacrifices of ox, sheep, and pig to worship spirits, there was no sincere and fragrant virtue present to fill the space, so the spirits did not accept them. King Wen, although offering the simplest sacrifices, had sincere and fragrant virtue, so the spirits accepted them. This shows that receiving blessings depends on sincerity. Therefore, the key for a ruler is virtue rather than the sacrificial offerings; spirits accept virtue rather than the flavor of the food. The "Small Image Commentary" says, "The eastern neighbor sacrifices an ox, but it is not as good as the western neighbor's time." This means that if sacrifices are not offered at the proper time and season, they are disrespectful to the spirits, and even the most lavish offerings will not be accepted. If sacrifices are offered at the proper time and season, even the simplest offerings can bring blessings. Therefore, although King Zhou prepared sacrifices to the utmost, he was still not as good as King Wen who offered sacrifices at the right time. "Actually receiving blessings, great good fortune comes," means that if one possesses sincere virtue and thus receives blessings, then the good fortune will not only benefit himself in this life, but also extend to his descendants. Therefore, great good fortune comes.

上六：濡其首，厲。象曰：濡其首厲，何可乆也。

Six at the Top: The head is submerged in water, indicating danger. The Small Image Commentary says: When the head is soaked and one is in danger, how can such a situation last long?

義曰：物盛則衰，治極必亂，理之常也。上六處既濟之終，位在一卦之外，以柔乘剛，居物之上，其道窮極，至於衰亂也，故天下之事傾敗而不能支，如涉險而濡溺其首，是危厲之極也。皆由治不思亂，安不慮危，以至窮極而反於未濟也。象曰濡其首厲何可久者，言上六當既濟之終，反於未濟，至於濡沒其首，危亡不遠，故當翻然而警，惕然而改，何可乆如此乎？故曰何可久也。

Hu Yuan explains that when things reach their peak they will inevitably decline, and when a time of peace and order reaches its extreme, disorder and chaos will follow. This is a constant principle. The sixth line at the top is located at the end of the hexagram of completion, beyond the hexagram. It is a yao of yin that dominates over a yao of yang—when a yin line is above a yang line, it is called "riding over." It is exalted above all things, but its path has reached its end, so it turns toward decline and disorder. Thus, the affairs of the world collapse and fall into disorder, like crossing water with one's head submerged, reaching the extreme of danger. All of this is because when people are in a time of peace and stability, they do not think about disorder, and when they are in safety, they do not consider danger, leading to exhaustion and returning to the state of "not yet completed." The Small Image Commentary says, "Its head is wet with danger, how can it last long?" This refers to the sixth line at the top being at the end of the hexagram of completion and returning to the hexagram of not yet completed, reaching the point where even the head is submerged, and danger and ruin are close at hand. Therefore, one should suddenly awaken and deeply regret, how can this situation continue? Hence, it says, "How can it last long?"

未濟，亨。小狐汔濟，濡其尾，無攸利。

The Hexagram Statement of 《Wei Ji》 says: In a situation where things have not yet been accomplished and the world is not yet properly governed, one can still achieve success. It is like a small fox crossing a river, almost reaching the other side, but dipping its tail into the water, thus gaining nothing. "Ji" originally means to cross a river, and by extension, it means to accomplish something or to rescue. "Wei Ji" means that one has not yet crossed to the other side. "Heng" is one of the four virtues, "Yuan Heng Li Zhen," meaning smoothness and success. "Qi" means nearly or almost. The Hexagram uses the example of the small fox crossing the river, failing at the last moment, to remind people that those with limited ability attempting great tasks often fail at the final step.

義曰：按《序卦》云：「物不可窮也，故受之以未濟終焉。」葢言既濟之後，在上者不能持盈守成，以至窮極而無所通濟，故以此次於既濟也。此卦自既濟上六而來，明天下之事既濟之後，治平已久，人心怠忽，恃安而不思其危，恃治而不思其亂，逸樂不已，亂所由生，是以濡其首，反既濟而為未濟也。謂之未濟者，是天下法度敗壞，教化不興，故曰未濟。

Hu Yuan explained that the "Xu Gua" states that the development of all things cannot stop at the end, so after the "Ji Ji" hexagram, the "Wei Ji" hexagram follows to conclude the sixty-four hexagrams. This means that after the world is well governed, if those in power fail to maintain their achievements, matters will reach an impasse. Therefore, the "Wei Ji" hexagram comes after the "Ji Ji" hexagram. The present hexagram arises from a single line change in the sixth line of the "Ji Ji" hexagram, indicating that after a matter is completed and peace has lasted for a long time, people's hearts become slack. Relying on current security without considering potential dangers, relying on current order without guarding against future disturbances, and indulging in ease and pleasure without restraint, chaos arises from here. Thus, like a fox crossing a river with its head submerged, the state of peace and order turns into complete failure. The term "Wei Ji" refers to a situation where the state's laws and regulations are deteriorating and education and moral guidance cannot be implemented, hence it is called "Wei Ji."

亨者，聖賢君子當是時，欲復有所濟，使民心之安、教化之興，宜以仁義之道拯救之。是必先正其身，然後正朝廷；朝廷正，然後正天下。必使天下人民事物各得其濟，而獲亨通也。

The Hexagram Statement speaks of smoothness because the sage and virtuous person, in such a situation, wishes to make a renewed effort to save the people, to stabilize their hearts, and to revive moral education. They should use the way of benevolence and righteousness to heal the world. This process has a proper order: one must first correct one's own mind and behavior, then be able to correct the court; once the court is properly regulated, then the whole world can be properly governed. One must ensure that all people and things in the world receive proper care and assistance, in order to achieve a smooth and unimpeded outcome.

小狐汔濟，濡其尾，無攸利者，汔者，幾也。狐之性善涉水者也，然以小者渡之，雖幾至於濟，然勢力微小，必至濡溺其尾也。以人事言之，猶天下未濟，欲興太平之功，欲拯天下之難，必藉大才大徳聖賢之人，與之戮力同心，一志畢慮，不顧險阻之在前，奮然往而濟之，則可以立大勲，圖大業，拔天下於困厄，出天下於水火也。苟以小才小徳、位卑勢寡之人當之，欲濟天下之險阻，是猶小狐之涉淵水，雖僅至於濟，不免濡溺，無所利於拯難也。

As for the phrase "the little fox is almost at the shore but its tail gets wet," the character "汔" means nearly or approaching. Foxes by nature are good at crossing water, but if a young and small fox is sent to cross a river, even when it is almost reaching the shore, it will still be too weak to make it, and its tail will inevitably get wet. This can be compared to human affairs: when the world is not yet pacified, if one wishes to achieve peace and save the people from hardship, it must rely on virtuous and capable sages, working together with them, focusing entirely on the task, and using all their thoughts and efforts. They should not retreat because of difficulties ahead, but instead strive forward to accomplish the task, thus achieving great accomplishments and establishing great achievements, rescuing the world frompredicament and saving the people from suffering. If instead, someone of limited ability and insufficient virtue, of low status and weak power, were to take on such a task, it would be like the small fox trying to cross deep water. Even if it manages to get close to the shore, it would still be unable to avoid being submerged by the water, and would be of no help in saving the people from disaster.

彖曰：未濟亨，柔得中也。小狐汔濟，未出中也。濡其尾無攸利，不續終也。雖不當位，剛柔應也。

The Commentary on the Judgment explains that why the hexagram of "Not Yet Completed" is able to be smooth and unimpeded is because the yao of six in the fifth position, which is a yin line, is located in the central position of the upper trigram, thus attaining the position of maintaining balance. The mention of a small fox about to cross over is because it has not yet left the middle of the lower trigram Kan water, which represents danger. The statement about the tail getting wet and having no benefit is because the strength is not continuous and cannot be sustained until the end. Although none of the six lines are in the proper position, the yin and yang lines of the upper and lower trigrams correspond to each other, so there is still something that can be done. Here, the term "respond" refers to the mutual correspondence between a yin and a yang line between the first and fourth, the second and fifth, and the third and sixth lines.

義曰：柔謂六五也。言未濟之所由來者，以居上者所為有過，不得中道，所以然也。今六五能以柔順之質，履大中之位，委任九二剛明之臣，與之同心竭力，共濟天下之事，所以獲其亨通也。小狐汔濟，未出中也者，下坎為險，以狐之小者往涉於水，其力微弱，未必能濟；猶以小才涼徳之人慾濟險涉難，必不能出險難之中矣。

Hu Yuan explained that in the Commentary on the Judgment, the term "flexible line" refers to the line six in the fifth position. The reason the world has reached a state of failure is because those in power have acted improperly and failed to maintain the middle path, thus leading to this outcome. Now, line six in the fifth position, with its flexible and harmonious nature, occupies the central and honorable position in the upper trigram, entrusting the affairs of state to line nine in the second, a strong and discerning minister. With the unity and effort of both ruler and minister, they work together to save the world's affairs, thus achieving success. As for the small fox that is nearly across the river but still in danger, this is because the lower trigram Kan symbolizes danger. A weak fox attempting to cross the river lacks strength and may not succeed. This is similar to a person with limited ability and shallow virtue attempting to face danger and rescue the situation, inevitably being trapped within the perilous circumstances.

濡其尾無攸利，不續終者，小狐之涉水，雖幾及其濟，然以力弱不能自奮，故致濡尾，不能終濟也。亦如人之濟難，其勢弱，其才薄，終無餘力以拯民於塗炭，不能卒有所成，故曰不續終也。雖不當位，剛柔應者，言九二、九四以陽居陰，六三、六五以陰居陽，所處皆不當位。位雖不當，然上下二體剛柔相應，施之人事，猶君臣同心戮力而相應，則可以共濟天下也。

The statement that the tail gets wet and brings no benefit is because the strength does not reach the end: a young fox crossing the river, although almost reaching the shore, fails because its strength is insufficient to make another effort, so its tail gets wet and it cannot finish crossing. This is similar to a person trying to rescue people in distress, whose strength is originally weak and ability is limited, and in the end, there is no remaining strength to save the people from suffering, thus the task fails. This is called the strength not reaching the end. As for the statement that the yao positions may be improper but the yin and yang correspond, it refers to the two yang yao, nine two and nine four, being in even-numbered yin positions, and the two yin yao, six three and six five, being in odd-numbered yang positions. Their positions are not appropriate, which is the way of speaking about whether the yao positions are proper or not. Although the positions are improper, the yang and yin yao correspond one by one between the upper and lower trigrams. In terms of human affairs, this is like the ruler and ministers working together with mutual cooperation, and thus they can still jointly save the world.

象曰：火在水上，未濟。君子以慎辨物居方。

The Great Image Commentary says: Fire in the upper trigram and Water in the lower trigram, with fire rising upward and water flowing downward, moving in opposite directions, unable to complement each other, this is the image of the hexagram of Unfinished Affairs. The gentleman, seeing this image, should carefully distinguish the categories of things, placing each thing and each person in their proper position.

義曰：夫水火相資，然後能濟於物，故曰既濟。今此二體火上水下，火自炎上，水自就下，水火相戾而不能相資，是以有未濟之象。君子因此之象，則當精審其事，明辨於物，使各居其方，皆遂其所，則賢為賢，愚為愚，貴貴賤賤，法度昭明，各安其分，不相踰越，蓋取諸水下火上之義也。

Hu Yuan explained that water and fire originally rely on each other to accomplish things. When water is above and fire is below, water is boiled by fire and produces utility, which is the hexagram of "Already Completed." Now, this hexagram has the upper trigram as fire and the lower trigram as water. Fire naturally rises, and water naturally flows downward, so they are opposing each other. Neither can assist the other, thus presenting a hexagram indicating that nothing is accomplished. The gentleman takes this image as a model and should carefully examine government affairs, clearly distinguish the categories of people and things, and place them in their proper positions so that each can realize its own value. The virtuous should be placed in positions suitable for the virtuous, the dull should be placed in positions suitable for the dull, the honored should receive honor, and the humble should remain in their humble place. Laws and regulations should be clear and distinct, and everyone should abide by their proper roles without overstepping. This is precisely the meaning derived from the image of water below and fire above.

初六：濡其尾，吝。象曰：濡其尾，亦不知極也。

The line statement for the first line says: While crossing a river, the tail gets wet, which is a cause for regret. The Small Image Commentary explains that the reason the tail gets wet is also because one does not understand the boundaries and limits of things.

義曰：欲濟天下之險難，拔生靈於水火者，非大才大徳之君子有可致之資、可致之勢，固不能也。今初六以柔弱之質，居一卦之下，處坎險之底，且欲拯天下之難，除天下之害，謂不量力，不度徳，反自取禍於躬，以至濡溺其尾也。夫以薄才當未濟之時，求安其身猶未知其可也，況欲濟天下乎？故彖曰小狐汔濟，濡其尾，言力不能濟，反自罹其害，誠可鄙吝也。象曰濡其尾，亦不知極者，言初所以濡溺其尾，蓋不量已才分，而不知道之極也。

Hu Yuan explained that to overcome the difficulties of the world and rescue the people from water and fire, it is not possible unless one is a gentleman of great ability and deep virtue, possessing the qualifications to accomplish things and the conditions to rely upon. Originally, it is impossible to do so. Now, the line Initial Six, with a weak nature, is at the very bottom of the hexagram, and also at the very bottom of the Trigram Kan, which represents danger. Yet it wants to save the world's calamities and eliminate the world's evils. This is called not measuring one's strength and not evaluating one's virtue, and instead bringing disaster upon oneself, like a fox crossing a river and getting its tail wet. With such weak ability at a time when nothing has been accomplished, one may not even be able to preserve oneself, let alone save the world. Therefore, the Commentary on the Judgment says that a small fox is almost on the shore but has its tail wet. This is precisely saying that one's strength is insufficient to accomplish things, and thus one brings disaster upon oneself, which is truly regrettable and shameful. The Small Image Commentary says that getting the tail wet is not knowing one's limits. This means that the line Initial Six is submerged in water because it did not measure its own ability and did not understand the boundaries of affairs.

九二：曵其輪，貞吉。象曰：九二貞吉，中以行正也。

The line statement for the second line says: Just as one restrains the chariot wheel to prevent it from advancing too quickly, one should exercise self-restraint and uphold the right path, which brings auspiciousness. The Small Image Commentary explains that the reason the second line upholds the right path and is auspicious is that it occupies the central position within the lower trigram, and thus can practice the right path by adhering to the principle of the center.

義曰：夫欲泰天下之否，解天下之蹇，非剛明才徳之君子未知其可也。今九二以剛明之才徳，居大中之位，雖未出於坎險，然所應在五，五又以柔順之道信任於己，與已同心戮力，往拯天下之危，經綸當世之治，以勞賚安定天下之民，雖搖曵其輪，盡力而退，固無咎也。貞吉者，為其以陽居陰，所處非正，然已有濟難之力，苟能用大中之道，由大正而行，則吉可知矣。象曰九二貞吉，中以行正者，言二本非正，以其有正中之徳，可以行正道而獲吉也。

Hu Yuan explained that to unblock the world and resolve its difficulties, it is not possible without the virtue and ability of a gentleman. Now, nine two, with its bright and strong virtue, is in the middle position of the lower trigram. Although it has not yet escaped the danger of kan, it is in correspondence with six five above. Six five can trust it with a gentle and compliant attitude, and work together with it to save the world from danger and plan the governance of the present age, using rewards and comfort to pacify the people. In this way, even if it moves slowly like dragging a cart wheel, and retreats after exerting itself, there will be no mistake. The line statement says that holding to the correct position brings good fortune, because nine two, with a yang line in a yin position, is not in the proper place. However, it already has the power to save the country. As long as it follows the middle way and proceeds along the path of great fairness and correctness, good fortune is certain. The small image commentary says that nine two holds to the correct position and is fortunate, acting with the middle way and correctness. This means that nine two is originally not in the correct position, but by holding to the virtue of the middle and correctness, it can still promote the correct path and achieve good fortune.

六三：未濟，征凶，利涉大川。象曰：未濟征凶，位不當也。

The third line statement says: The matter has not yet been completed; advancing rashly at this time will bring misfortune, but crossing great rivers and mountains will be advantageous. The Small Image Commentary explains: Advancing when the matter is not yet completed brings misfortune because the line six in the third position is in an inappropriate place; it is a yin line but occupies a yang position.

義曰：六三以陰居陽，又在坎險之極，是不正懦弱之人也。以不正懦弱之人身在坎險，欲拯天下之患難，濟天下之未濟，如之何其可乎？身且不正，反欲進救天下，是窮凶之道也。然雲利涉大川者，蓋六三下近九二剛明中正之人，上比九四興衰撥亂之臣，處二四之間而能依附之，則可以獲安，而不至溺身於險難，故曰利涉大川也。

Hu Yuan explained that the sixth line in the third position is a yin line occupying a yang position, and it is located at the top of the Kan trigram, representing a person who is not upright and weak. Such a person is already trapped in a dangerous situation yet wants to save the world's troubles and reverse the existing chaos. How could this be possible? If one's own conduct is not correct, yet one tries to rise up and save the world, this is a way of forcing oneself into a desperate situation. As for the line statement saying that crossing great rivers is advantageous, it is because the sixth line in the third position is directly below the ninth line in the second position, which is a strong and discerning person who maintains the middle and upholds righteousness, and above it is close to the ninth line in the fourth position, a minister capable of reviving decline and restoring order. "Bi" refers to the relationship of proximity and reliance between adjacent lines. The sixth line in the third position, being between the second and fourth lines, knows how to rely on them, thus being able to seek safety and not be overwhelmed by danger. Therefore, crossing great rivers is advantageous.

九四：貞吉，悔亾。震用伐鬼方，三年有賞于大國。象曰：貞吉悔亡，志行也。

The statement of the fourth line says: Keeping to the right path brings good fortune, and regret disappears. By using power to attack the distant Ghost Country, it took three years to achieve success, and the person was rewarded by the great state. The Small Image Commentary explains: Keeping to the right path brings good fortune and regret disappears, because the ambition of the nine four to rescue the situation can be put into practice. "Ghost Country" was the name of a state in the northwest during the Shang and Zhou dynasties.

義曰：九四出坎險之中，居離之位，是有剛陽之才。然以陽居陰，所履不正，是以有悔。苟能守正，而上承六五之君，竭力盡心，以附順於上，以興天下之衰，則悔可亡，故曰貞吉悔亡。

Hu Yuan explained that the Nine in the Fourth has already emerged from the danger of Kan water and entered the territory of Li brightness in the Upper Trigram, indicating that he possesses the strong and vigorous ability of Yang. However, since he is a Yang line in a Yin position, his standing is not proper, thus inevitably leading to regret. As long as he can maintain the correct path and uphold the Five in the Upper, exerting his utmost effort to obey and assist the sovereign, he can revitalize the decline of the world, thereby eliminating regret. Therefore, the Line Statement says that upholding the correct path brings good fortune and the elimination of regret. The term "cheng" refers to the lower line supporting the upper line, which is a fixed expression in the Zhou Changes regarding the relationship between lines.

震用伐鬼方，三年有賞于大國者，震謂威震也。當未濟之世，風俗久漓，典章久墜，紀綱乆闕，而九四有剛明之才，又居離明之位，是能用其威震，興師動眾，亦須三年然後有功，使復於既濟。故聖人重其酬功報勞，以大國而賞之，所以寵其成績也。然按既濟之卦，在九三亦言伐鬼方而曰髙宗，此但言震用者，蓋既濟九三有中興之象，此九四則興衰之臣也。象曰貞吉悔亡，志行也者，言九四已出險難，志欲安濟於天下，故能以剛明之才徳、大正之道，施行其救難之志也。

The "Zhen" trigram signifies the power of authority and military force. In a time when the world was not yet in order, morals had declined for a long time, institutions had been neglected for a long time, and the rules and regulations had become lax. However, the line nine in the fourth position possesses strong and enlightened ability, and is located in the bright position of the Li trigram, so it can use authority and military force to mobilize forces, but it will take three years to see results, restoring the world to a state of peace and order. Therefore, the sage particularly values the reward for his achievements, using the granting of a great state as a reward to demonstrate the favor bestowed upon his accomplishments. However, when compared to the "Ji Ji" hexagram, where line nine in the third position also speaks of military campaigns against the "Gui Fang," and specifically mentions King Wu Ding of the Shang dynasty, here it only mentions the use of authority without naming the ruler, because the line nine in the third position of the "Ji Ji" hexagram symbolizes the image of a rejuvenated ruler, while this line nine in the fourth position is merely a minister who revives the declining state. The "Xiao Xiang Chuan" says that maintaining correctness and achieving good fortune, with regret disappearing, signifies the realization of one's aspirations. This means that line nine in the fourth position has already escaped danger, with a strong desire to stabilize and save the world, so it can use its strong and enlightened virtue and the righteous path to truly implement its mission of saving the country from crisis.

六五：貞吉，無悔。君子之光，有孚，吉。象曰：君子之光，其暉吉也。

The line statement of the fifth line says: To uphold the correct path brings auspiciousness and no regret. This is the radiance of the gentleman's virtue, with inner sincerity, thus bringing auspiciousness. The small image commentary explains: The radiance of the gentleman is that outward illumination which brings auspiciousness. "Fu" means sincerity and credibility.

義曰：六五以柔順位於至尊，未濟之主也。然以陰居陽，本亦有悔，故必守正然後得吉而無悔也。君子之光也者，以柔順文明之道，所行得中，且下應九二剛明之臣，與之同心戮力，一志畢慮，與天下興利除害，致天下於既濟，是君子光顯之徳也。有孚吉者，言六五以柔順之質，委任九二剛明之臣，與之共治天下，當絶疑忌之心，以信相待，則興治之功畢而終獲其吉也。象曰君子之光，其暉吉者，六五之君能以柔接物，以信遇臣，興天下之治，是君子光暉之用無所不至，而獲其吉也。

Hu Yuan explained that the line Six in the Fifth, possessing a gentle and compliant nature, holds the most exalted position of the ruler, and is the one in charge during a time when the world is not yet properly governed. However, as a yao of yin in a yang position, it is inherently prone to regret, so it must remain on the correct path in order to achieve good fortune without regret. The term "the light of the gentleman" refers to the fact that the line Six in the Fifth governs with gentleness and civilization, acting in accordance with the middle way, and also communicates with the line Nine in the Second, a strong and wise minister, below. The ruler and minister work together with united hearts and minds, exerting their utmost thought and effort to benefit the world by promoting good and eliminating harm, thus restoring the world from a state of disorder to one of peace and order. This is the virtue of the gentleman's shining light. The statement that "because of sincerity, it is auspicious" refers to the fact that the line Six in the Fifth, with its gentle nature, entrusts state affairs to the line Nine in the Second, a strong and wise minister, and together they govern the world. Therefore, they should eliminate suspicion and treat each other with sincerity, so that the achievements of a well-governed world can be realized and ultimate auspiciousness attained. The Small Image Commentary says, "the light of the gentleman is auspicious," meaning that the ruler, with her gentle and sincere attitude towards people and her sincere treatment of ministers, initiates the governance of the world. The role of the gentleman's light reaches everywhere, thus attaining auspiciousness.

上九：有孚于飲酒，無咎。濡其首，有孚失是。象曰：飲酒濡首，亦不知節也。

The line statement for the topmost line says: To treat others with sincerity and enjoy the pleasure of feasting without fault; but if one becomes so immersed in it that even one's head gets wet, then that sincerity is misapplied. The Small Image Commentary explains: Drinking to the point of wetting one's head is also due to lack of restraint.

義曰：夫六五柔順之主，能下接九二剛明之臣，使既濟之道已成，至於上九，則綱紀已振，教化已洽，法令已備，故已可以無為而治，不勞聰明，委信於臣，而飲食宴樂以相和悅，所以無咎也。濡其首，有孚失是者，夫安不可恃，樂不可極，任臣不可以不察，如是則有苟簡敗壞浸潤之禍，至於濡溺其首，蓋失其所信之道，取不節之嗟，故曰有孚失是，此聖人深戒之辭也。

Hu Yuan explained that the line Six in the Fifth is a gentle and compliant sovereign who can descend and welcome Nine in the Second, the virtuous and enlightened minister, thus completing the governance and peace. When reaching the line Nine at the Top, the principles have already been established, education has been widely spread, and laws have been fully set in place. Therefore, the sovereign can govern in quietude and non-action, without exhausting his senses and mind, entrusting matters to ministers. He can share meals and feasts with his ministers, and they can be harmonious and joyful, thus having no faults. As for the saying that the head is drenched and sincerity is misplaced, it refers to the fact that stability should not rely solely on one thing, joy should not reach its extreme, and the appointment of ministers should not be without careful examination. Otherwise, there will be hasty and careless actions, failure in governance, and gradual infiltration of slander, leading to a situation like a person crossing a river whose head is submerged in water. This is the case of entrusting the right people, leading to uncontrolled lamentations. Therefore, the saying that sincerity is misplaced is a deep warning from the sage to future generations.

周易言繋辭者，按周易始於伏羲，畫為八卦；至於文王，定為六爻，演為六十四卦，又作卦下之彖辭以解釋一卦之義，曲盡天地之道，總包萬事之冝；而又周公作其爻辭，以釋逐爻之義。然而聖人作卦，其道至大，以至纎至悉之事無不備載。雖有爻彖之辭以解釋之，然其辭義深逺，其理精微，至淵至奧，不可以易曉，則於常常之人固難知矣。是故孔子復作十翼以釋之，欲使後世之人可以達聖人之淵奧，知聖人之行事也。

The Zhou Changes contains a section called "Xici" because of the process of its compilation. It began with Fuxi who drew the Eight Trigrams. Later, King Wen established each trigram as six lines, combined pairs of trigrams to form the sixty-four trigrams, and wrote "Tuan Cis" attached to each trigram name to explain the general meaning of each trigram. He explained the principles of heaven and earth in a thorough manner and included all the proper measures for human affairs. After that, the Duke of Zhou wrote "Yao Cis" to explain the meaning of each line. However, the principles established by the sages are extremely profound, covering even the most minute and trivial matters. Although there are "Yao Cis" and "Tuan Cis" to explain them, these texts are profound in meaning and subtle in reasoning, reaching the depth of the ultimate, making them difficult to understand. Therefore, Confucius wrote the "Ten Wings" to clarify them, hoping that future generations could understand the deep thoughts of the sages and grasp the purpose behind their teachings and actions.

所謂十翼之名者，曰上彖、下彖、大象、小象、文言、上繋、下繋、說卦、序卦、雜卦。凡此十翼，以釋六十四卦之義。上下彖以解文王卦下之辭，大象以釋一卦之名義，小象分於六爻之下以解周公之爻辭，文言以文釋乾坤二卦之理，此繋辭以統言天地之淵奧、人事之終始，說卦以陳說八卦之徳業，序卦以序六十四之次敘，雜卦以辨眾卦之錯雜。

The term "Ten Wings" refers to ten chapters: Upper彖, Lower彖, Great Image, Small Image, Wenyan, Upper系, Lower系, Shuogua, Xugua, and Zagu. They are all used to explain the meanings of the sixty-four hexagrams. Upper彖 and Lower彖 explain the彖 statements written by King Wen under the names of the hexagrams. The Great Image explains the meaning of the names and the symbolic representations of each hexagram. The Small Image is placed under each of the six lines, explaining the line statements composed by the Duke of Zhou. Wenyan specifically elaborates on the principles of the hexagrams Qian and Kun. This present chapter, Xici, generally discusses the profound principles of heaven and earth and the beginning and end of human affairs. Shuogua describes the virtues and functions of each of the eight trigrams. Xugua explains the order of the sixty-four hexagrams. Zagu analyzes the relationships between pairs of hexagrams, their mutual opposition and intermingling.

此上繋是夫子十翼之中第六翼，自天尊地卑而下至篇末，分十一章，各列於後，今隨文而解之。然按先儒周氏云：上繋辭凡十二章，自天尊地卑為一章，聖人設卦觀象為二章，彖者言乎其象為第三章，精氣為物為第四章，顯諸仁藏諸用為第五章，聖人有以見天下之為第六章，初六藉用白茅為第七章，大衍之數為第八章，子曰知變化之道為第九章，天一地二為第十章，是故易有聖人為第十一章，子曰書不盡言為第十二章。

This "Xici Shang" is the sixth wing among the ten wings attributed to Confucius. From the sentence "Heaven is exalted and Earth is humble" down to the end of the text, it can be divided into eleven chapters. The following text will list them chapter by chapter, explaining each section of the text. However, according to the previous scholar Zhou's opinion, "Xici Shang" is divided into twelve chapters: starting with "Heaven is exalted and Earth is humble" as the first chapter, "The sage set the trigrams to observe the images" as the second chapter, "The 'Tuan' speaks of its image" as the third chapter, "The refined qi becomes things" as the fourth chapter, "Manifesting in benevolence and concealing in use" as the fifth chapter, "The sage saw the complexity of the world" as the sixth chapter, "The first line uses white reed grass" as the seventh chapter, "The great derivation number" as the eighth chapter, "Zi said: Knowing the way of change" as the ninth chapter, "Heaven is one and Earth is two" as the tenth chapter, "Therefore, the Book has the way of the sage in four aspects" as the eleventh chapter, and "Zi said: The written words cannot fully express the meaning" as the twelfth chapter.

虞飜分一章，以大衍之數並知變化之道共為一章取之。然分義之段數未盡意，隨文而別解之。然繋辭有二說，是聖人繋屬其辭於爻卦之下，故此篇第六章云繋辭焉以斷其吉凶，第十二章云繋辭焉以盡其言。是繋者，取其繋屬其辭於卦下，故謂之繋辭也。

Yu Fan of the Three Kingdoms period reduced the number of chapters by one, combining the section on "the number of the great derivation" with "knowing the way of change" into a single chapter. These methods of dividing chapters do not clearly explain the meaning, so here we do not follow old conventions and instead provide an explanation according to the text. As for the title "Xì Cí," predecessors have two interpretations, but both refer to the act of attaching explanatory words to the hexagrams and lines. Therefore, the sixth chapter of this section discusses attaching words to determine good and bad fortune, while the twelfth chapter discusses attaching words to fully express meaning. This shows that "Xì" refers to the idea of attaching words to the hexagrams, hence the name of this section is "Xì Cí."

天尊地卑，乾坤定矣。

The text says: Heaven is above and exalted, Earth is below and humble, thus the positions of the Qian and Kun hexagrams are established. Qian represents pure Yang, taking the image of Heaven; Kun represents pure Yin, taking the image of Earth. Once the distinction between Heaven above and Earth below is clear, the framework of the Zhou Changes based on Qian and Kun is thereby established.

義曰：此言天地之道者也。自此「乾坤定矣」而下，至「天下之理得而成位乎其中矣」為一章，以釋聖人法天地之義也。夫易之所始，始於天地。天地之判，混元廓開，而萬物之情皆生於其間。既萬物之情皆生於其間，是故聖人仰以觀於天文，俯以察於地理，於是畫為八卦，以類萬物之情，以盡天地之道、人事之理，以盡乾坤水火風雷山澤之象，是易之卦始於天地者也。

Hu Yuan explained that this passage discusses the principles of the operation of heaven and earth. From "Qian and Kun are established" down to "the principles of the world are attained and thus the position is established in the middle," it forms a single chapter, used to explain the intention of sages in taking inspiration from heaven and earth. The beginning of the Zhou Changes (I Ching) is rooted in heaven and earth. After heaven and earth were separated and the primordial qi was clearly manifested, all the various forms and conditions of myriad things emerged from this. Since all the conditions of myriad things arise between heaven and earth, sages looked up to observe the celestial phenomena of sun, moon, and stars, and looked down to examine the geographical features of mountains, rivers, plains, and fields. Based on these, they drew the Eight Trigrams, using them to classify the conditions of myriad things, encompassing the principles of the operation of heaven and earth and the order of human affairs. The eight symbolic forms of Qian (Heaven), Kun (Earth), Kan (Water), Li (Fire), Xun (Wind), Zhen (Thunder), Gen (Mountain), and Dui (Lake) are all included within them. This means that the hexagrams of the Zhou Changes begin with heaven and earth.

然則天尊地卑者何也？夫天是純陽之氣，積於上而為尊；地以積陰之氣，居於下而為卑。剛陽居上而有尊髙之象，柔陰居下而有卑下之分。二氣始交，分為剛柔，是以交錯以至生成萬物、覆載萬物，大無不包，細無不有其形狀。故天地為乾坤之象，乾坤為天地之用。天地尊卑既分，則乾坤之位因而可以制定也。然則首言天地尊卑者，葢萬事之理、萬品之類皆自乾坤為始，故先言天地尊卑也。

So why is it said that heaven is exalted and earth is humble? Heaven is exalted because it is composed of pure yang energy gathering at the top; earth is humble because it is composed of pure yin energy gathering at the bottom. The strong and vigorous yang energy residing above manifests the image of elevation; the gentle and yielding yin energy residing below manifests the distinction of humility. When the two energies of yin and yang first interact, they differentiate into two qualities: "strength" referring to the vigorous power of yang, and "flexibility" referring to the yielding capacity of yin. Thus, they intermingle, generating all things and supporting and covering all things, vast enough to encompass everything and detailed enough to include all forms. Therefore, heaven and earth are the images taken by qian and kun; qian and kun are the realization of the functions of heaven and earth. Since the exaltation and humility of heaven and earth have already been established, the positions of qian and kun are also determined. As for why the text begins by discussing the exaltation and humility of heaven and earth, it is because the principles of all things and the categories of all creatures originate from qian and kun, so it starts with the exaltation and humility of heaven and earth.

卑髙以陳，貴賤位矣。

The text says: Once the positions of low and high are clearly arranged, the ranks of honor and humility are thereby established.

義曰：卑者，謂地體卑下；高者，謂天體高上。夫天地卑高既定，則人事萬物之情皆在其中。故六十四卦、三百八十四爻各有貴賤高卑之位，是以君臣、父子、夫婦、長幼皆有其分位矣。若卑不處卑，高不處高，上下錯亂，則貴賤尊卑、君臣父子夫婦長幼不得其序。夫如是，無髙卑之分位矣。故此貴賤之分，皆自髙卑之位既陳，然後從而定矣。

Hu Yuan explained that "low" refers to the form of earth being at the lower position, and "high" refers to the form of heaven being at the upper position. Once the high and low of heaven and earth are determined, all the various situations of human affairs and myriad things are included within this structure. Therefore, each of the sixty-four hexagrams and the three hundred and eighty-four lines has its own position of honor and humility, upper and lower. Thus, the roles of ruler and subject, father and son, husband and wife, elder and younger are each given their proper positions and names. If those who should be in the lower position are not content with it, and those who should be in the upper position do not occupy it, and the upper and lower positions are reversed and confused, then the order of honor and humility, the hierarchy of ruler and subject, father and son, husband and wife, and elder and younger will all be disrupted. When this reaches that point, the distinction of high and low will become merely nominal. Therefore, the distinction of honor and humility is established only after the positions of high and low have been first arranged.

動靜有常，剛柔斷矣。

The text says: Movement and stillness each have their fixed norms, and thus the distinction between hardness and softness can be determined.

義曰：夫天以剛陽居於上則為動，地以柔陰居於下則為靜。天地之道，生成萬物各有常度：動而有常則為剛，靜而有常則為柔。動靜既有常分，生成各有常理，則剛柔可以斷矣。以人事言之，夫君以剛徳居於上為動，臣以柔道居於下為靜。君出其令而臣行之，臣納其善而君聽之，君臣動靜既有常理，則剛柔之分可以斷矣。若動而不常，則剛道不成；靜而不常，則柔道不立。夫如是，則剛柔不可以斷定也。然則此經雖論天地之性，然亦兼總萬物之動靜也。

Hu Yuan explained that Heaven, with its strong and vigorous yang energy, resides above and manifests as ceaseless movement, which is characterized by action; Earth, with its gentle and compliant yin energy, resides below and manifests as tranquil bearing, which is characterized by stillness. Heaven and Earth nurture all things, each following a fixed order: movement with regularity is categorized as strong, stillness with regularity is categorized as gentle. Since movement and stillness each have their own regularity, the generation and nurturing of things also follow their own principles, and the distinction between strength and gentleness becomes clear. Taking human affairs as an analogy: the sovereign, with his strong and vigorous virtue, resides in the upper position, which is characterized by action; the minister, with his gentle and compliant way, resides in the lower position, which is characterized by stillness. The sovereign issues decrees and the minister carries them out; the minister presents good advice and the sovereign listens and accepts it. Between sovereign and minister, action and stillness each follow their own principles, and the boundary between strength and gentleness becomes clearly defined. Conversely, if movement lacks regularity, the aspect of strength cannot be established; if stillness lacks regularity, the aspect of gentleness cannot be established. In such a case, the distinction between strength and gentleness would be indeterminate. Thus, although this statement is about the nature of Heaven and Earth, it also comprehensively encompasses the principles of movement and stillness in all things.

方以類聚，物以群分，吉凶生矣。

The classic text says: people gather into similar categories according to their aspirations and paths, while things are divided into different categories according to their kinds, and thus good and bad fortune arise from this.

義曰：此已下言聖人法天地之象也。方者，道也。天君子之人同道而齊術，道同於已者則相推而類聚之。君子則以君子為朋偶，小人則以小人為類黨；為士者則以士為同道，為濃者則以農為族黨，為工者則以工為同道，為商者則以商為類聚，是皆以同道為之共處，各隨其類族矣。物以群分者，上既言君子小人各從其類，此又言萬品之物亦各以其群類而為黨也。至如飛者則以飛者為群，走者則以走者為群，以至昆蟲草木巖穴之物，各從其群，各從其分也。

Hu Yuan explained that from here on, the sage speaks of taking the patterns of heaven and earth as a model. "Fang" here refers to the way or path. The conduct of gentlemen is the same, but their methods differ. Those who follow the same path recommend each other and gather into a group. The gentleman associates with other gentlemen, while the petty person forms a clique with petty persons. Those who study to become scholars associate with scholars, farmers with farmers, artisans with artisans, and merchants with merchants. All of these are because they follow the same path, thus gathering together, each following their own category. As for all things being divided into their respective groups, the previous text already spoke of gentlemen and petty persons each following their own kind. Here, it further explains that all kinds of creatures also group together according to their kind: flying creatures with flying creatures, walking creatures with walking creatures, and even insects, plants, and creatures that live in holes each return to their own group and abide by their own place. The so-called four classes of people, scholars, farmers, artisans, and merchants, each have their own profession and circle of friends, which is the specific manifestation of people gathering according to their kind in human affairs.

吉凶生矣者，夫上言方以類聚，物以群分，此言吉凶生矣者何哉？夫吉凶生於異類，善惡由夫影響。同逍齊術者則為吉，非其類者則為凶。若君子同於君子之人則吉，小人入於君子之黨則凶，是吉凶之道生於非類。無所分別，若平其所趣則凶，是以生焉；若順其所同則吉，是以生焉。是吉凶之道生於非類者也。

When talking about the emergence of good and bad fortune, since the previous passage mentioned people gathering by their shared paths and things being divided into their respective groups, why does it then say that good and bad fortune arise from this? Because good and bad fortune indeed come from the interaction between different kinds. Virtue and evil are like form and shadow, sound and echo, always accompanying each other. When people with the same path and consistent methods come together, it is good; when fundamentally different kinds are forced together, it is bad. For example, when gentlemen gather together, it is good, but when villains mix in with the gentlemen, it becomes bad. This shows that the principle of good and bad fortune arises from whether they are of the same kind. If there is no distinction and different tendencies are made equal and mixed together, bad fortune arises from this; if they are combined according to their shared paths, good fortune arises from this. Therefore, the way of good and bad fortune is indeed produced from whether they are of the same kind or not.

在天成象，在地成形，變化見矣。

The classics say: In the heavens, things凝聚 into forms such as the sun, moon, and stars; on the earth, things凝聚 into forms such as mountains, rivers, grass, and trees. The principles of change thus become evident.

義曰：象謂日月星辰也，形謂山川草木也。夫天以剛陽之氣居於上而生物，地以柔陰之氣在於下而承天。在於天者則為日月星辰之象，在於地者則為草木山川之形，是天地之道、生成之理自然而然也。變化見矣者，上既言在天成象，在地成形，此復言變化見矣者何哉？葢天地之道、生成之理，有全體而化者，有久大而化者，有驟然而化者，千變萬化皆有形象，而人莫能究其實，但知其自然而然也。

Hu Yuan explained that the term "xiang" refers to the sun, moon, and stars, while "xing" refers to mountains, rivers, grass, and trees. Heaven, with its strong and vigorous yang energy, resides above and generates all things; Earth, with its gentle and yielding yin energy, resides below and receives the blessings from Heaven. What falls to Heaven becomes the images of the sun, moon, and stars; what falls to Earth becomes the forms of grass, trees, mountains, and rivers. This is the principle of the operation of Heaven and Earth and the generation of all things, which is inherent and does not require artificial arrangement. As for the mention of change, since the previous text has already discussed the formation of images in Heaven and forms on Earth, why is it necessary to add a sentence about change being revealed here? Because the principle of Heaven and Earth's operation and the generation of all things includes transformations that occur simultaneously, transformations that take a long time to develop into vastness, and transformations that occur suddenly in an instant. All these myriad changes leave visible traces, yet humans are unable to fully understand the underlying reality, only knowing that it has always been this way.

是故剛柔相摩，八卦相蕩。

The text says: Therefore, the strong lines and the soft lines rub against and grind against each other, and the eight trigrams move and clash with each other.

義曰：此已下明天地陰陽相推蕩之事也。夫天本在上，地本在下，及夫天氣下降，地氣上騰，陽極則變而為陰，陰極則反而為陽。陽剛而陰柔，陰消而陽伏，剛柔互相切摩，更相變化，然後萬物之理得矣。夫八卦之始，本於天地剛柔二體，法於陰陽，剛則為陽爻，柔則為陰位，爻位相錯雜，然後以成八卦，推蕩於天地之間。若十一月一陽生而推去一陰，五月一陰生而推去一陽，是八卦相推蕩於天地之間，所以成於六十四卦也。

Hu Yuan explained that from here on, the discussion concerns the mutual movement and interaction of yin and yang in heaven and earth. Heaven is originally above, and earth is originally below. When the heavenly energy descends and the earthly energy ascends, yang energy reaches its peak and then transforms into yin, while yin energy reaches its peak and then returns to yang. Yang is strong and vigorous, while yin is soft and compliant. When yin energy recedes, yang energy becomes concealed, and the interaction between strength and softness leads to alternating changes, thus establishing the principles of all things. The origin of the Eight Trigrams comes from the fundamental qualities of heaven and earth, namely the strong and the soft, following the pattern of yin and yang. The strong is represented by a yang line, and the soft occupies a yin position. When lines and positions intersect, the Eight Trigrams are formed, and they continuously interact within heaven and earth. For example, in the eleventh lunar month, at the winter solstice, the first yang energy begins to emerge and one part of yin energy recedes, which is the image of the hexagram Fu (Return) representing the return of yang energy. In the fifth lunar month, at the summer solstice, the first yin energy begins to emerge and one part of yang energy recedes, which is the image of the hexagram Gou (Meeting) representing the beginning of yin energy. Thus, the Eight Trigrams interact within heaven and earth, leading to the formation of the sixty-four hexagrams.

鼓之以雷霆，潤之以風雨。

The scripture says: Use thunder and lightning to stir up all things, and use wind and rain to nourish all things.

義曰：鼓者，動也。雷者，陰陽二氣相激搏則其聲為雷；霆者，怒雷則謂之霆。風所以生萬物，雨所以潤動植也。此至一寒一暑，重明上文變化見矣及剛柔相摩、八卦相蕩之事也。夫天地二氣相蕩而成八卦之象，相推而成萬事之理，又鼓之以震雷離電，滋潤以巽風坎雨，使天下之物無不遂其性者，天地之道也。然而風亦言其潤者，葢風者是生成之氣，能滋生於萬物，故亦言其潤也。

Hu Yuan explained that "gu" means to move or to initiate. The so-called "lei" (thunder) is the sound produced when the yin and yang energies collide with each other; the so-called "ting" (lightning) is the term used to describe the fierce sound of thunder. The wind is used to promote the growth of all things, and the rain is used to nourish animals and plants. From this sentence to the following discussion about the alternation of cold and heat, it is again explaining the previous points about the manifestation of change, the mutual interaction of hardness and softness, and the shifting of the Eight Trigrams. The mutual collision of the energies of heaven and earth forms the images of the Eight Trigrams, and their mutual shifting gives rise to the principles of all things. Then using the thunder of the Zhen trigram and the lightning of the Li trigram to move them, and using the wind of the Xun trigram and the rain of the Kan trigram to nourish them, so that all things in the world can each fulfill their nature. This is the way of heaven and earth. As for why the wind is also described as nourishing, it is because the wind is the vital energy of growth, capable of fostering all things, so it is also described with the term "run" (nourish).

日月運行，一寒一暑。

The classic text says: The sun and moon revolve, thus causing the alternation of cold and heat and the succession of the four seasons.

義曰：日者，太陽之精；月者，太陰之精。寒者是純陰之氣，暑者是純陽之氣也。夫天地之道生成萬物，既鼓動以雷霆，又滋潤以風雨，以日而煦育之，以月而照臨之。及夫日月運行，以成晝夜，以成寒暑之候，以盡生成之功者，天地之道也。然而直云震巽離坎，不云乾坤艮兊者，葢乾坤之道上下備言，艮兊非鼓動運行之體，故不言之。其實亦雷電風雨出於山澤，故亦兼包其義焉。

Hu Yuan explained that the sun is the essence of the extreme yang energy, and the moon is the essence of the extreme yin energy; cold is the pure yin energy, and heat is the pure yang energy. The heavens and earth nurture all things, using thunder and lightning to move them, using wind and rain to moisten them, using the warm energy of the sun to nourish them, and using the clear light of the moon to illuminate them. When the sun and moon circulate and move, they form day and night, and create the seasons of cold and heat, completing the nurturing function. This is the way of heaven and earth. As for the classic text mentioning only the trigrams of Zhen, Xun, Li, and Kan, but not Qian, Kun, Gen, and Dui, this is because the principles of Qian and Kun were already fully explained in the previous discussion on the respect of heaven over earth. The mountains and lakes (Gen and Dui) are not the main forces driving movement, so they were not listed. In reality, thunder, lightning, wind, and rain originate from the mountains and lakes, so the meanings of Gen and Dui are already included in the discussion.

乾道成男，坤道成女。

The text says: The principle of Qian (Heaven) establishes the yang aspect, while the principle of Kun (Earth) establishes the yin aspect.

義曰：道者，自然而生也，此言乾坤之道也。夫天以純陽在上，故為乾；地以純陰在下，故為坤。乾主乎剛健，坤主夫柔順。乾自然而為男，則為君、為父、為長、為上；坤自然而為女，則為臣、為子、為婦、為少。乾居於上則為尊，坤居於下則為卑，二氣交感以生萬物，故有男女之象。然則坤必言成者，葢乾因陰而得為男，坤因陽而得為女，故言成也。

Hu Yuan explained that the term "Dao" here refers to natural generation, describing the inherent nature of the Qian and Kun hexagrams. Heaven is called Qian because it holds the pure yang energy at the top, while Earth is called Kun because it holds the pure yin energy at the bottom. Qian is characterized by strength and vigor, while Kun is characterized by flexibility and compliance; this is known as "guade," meaning the fundamental disposition represented by each hexagram. Qian naturally becomes the yang aspect, thus extending to mean king, father, elder, and superior; Kun naturally becomes the yin aspect, thus extending to mean minister, son, wife, and the young. Qian is above and thus esteemed, while Kun is below and thus humble. The two energies interact to generate all things, hence the image of male and female. As for the use of the character "cheng" in both sentences, it is because Qian becomes male through the cooperation of yin, and Kun becomes female through the response to yang, hence the term "cheng."

乾知大始。

The text says: Qian governs the beginning of the creation of all things. Qian represents the function of Heaven, and before all things take form, it already controls the mechanism of growth.

義曰：大始者，是陰陽始判、萬物未生之時也。乾者，天之用也。夫乾以天陽之氣在於上，故萬物莫不始其氣而生，莫不假其氣而成。得其生者，春英夏華，秋實冬藏；承其氣而成者，則胎生卵化，蠕飛動躍。是乾知大始，起於無形而入於有形也。

Hu Yuan explained that the term "dashi" refers to the stage when yin and yang were just beginning to differentiate and when all things had not yet come into being. Qian represents the function of heaven. Since Qian embodies the yang energy of heaven in its upper position, all things are initiated by this energy and take shape through it. Those that are born through this energy have the characteristic of plants sprouting in spring, blooming in summer, bearing fruit in autumn, and storing in winter. Those that take shape through this energy include live birth, egg hatching, crawling, flying, walking, and leaping. This is how Qian governs the beginning of all things: initiating from the formless state and then entering the realm of form.

坤作成物。

The Classic states: The Earth receives the giving of Heaven, shaping all things into form. The Earth carries the heavenly giving with its pure yin energy, and the form and substance of all things are established here.

義曰：坤者，是地之形也；物者，萬品之物也。夫地以純陰之氣在於下，上承於天陽之氣以生萬物，無所不載，無所不育，是乾始於無形而坤能載之，以作成萬物之形狀也。然乾言知、坤言作者，蓋乾之生物起於無形，未有營作；坤能承於天氣已成之物，事可營為，故乾言知而坤言作也。

Hu Yuan explained that Kun refers to the form of the earth, and Wu refers to all things in the world. The earth, with its pure yin energy, resides below and receives the yang energy from heaven above to nurture all things. It carries everything without exception and transforms all things without exception. This is precisely why Qian begins from the formless state, while Kun is able to receive it and shape it into the specific forms of all things. As for why Qian is described with the character zhi (knowledge) and Kun with the character zuo (to make), it is because Qian nurtures all things from the formless state, and thus cannot yet be said to engage in creation or shaping; while Kun receives the results of heaven's energy that has already been set in motion, and thus has actual things to work with. Therefore, Qian is said to be zhi, and Kun is said to be zuo.

乾以易知，坤以簡能。

The text says: Qian governs the beginning of all things in an easy and impartial manner, while Kun fulfills the functions of all things through simplicity.

義曰：夫乾之生物，本於一氣，其道簡略，不言而四時自行，不勞而萬物自遂，是自然而然者也。坤以簡能者，夫坤之生物，假天之氣，其道亦簡略，其用省黙而已，不假煩勞而物自生，不假施為而物自遂，是自然而然者也。

Hu Yuan explained that Qian generates and nurtures all things, originating from a single original qi. Its method is extremely simple: it does not speak a word yet the four seasons naturally turn, it exerts no effort yet all things naturally grow and develop. Everything is just as it is by nature. The reason for saying Kun demonstrates ability through simplicity is that Kun nurtures all things by relying on the qi from Heaven. Its method is also simple, its function merely to save effort and remain silent: there is no need for elaborate arrangements and all things naturally arise, no need for deliberate action and all things naturally grow. It is also just as it is by nature.

然則乾言易知、坤言簡能者何也？蓋乾體在上，坤道在下，萬物始於無形，而乾能知其時，下降而生之；坤道在於下，而能承陽之氣，以作成萬物之形狀，其道凝靜，不須煩勞，故乾言易知，坤言簡能也。若夫生成之道於物艱難，則不為易知；若於事煩勞，則不為簡能也。

So why is the Trigram Qian described as "plain and straightforward, governing knowledge" and the Trigram Kun described as "simple and concise, capable of forming things"? Because Qian resides above, while Kun resides below. All things begin from the formless state, and Qian can grasp the right moment, allowing the yang energy to descend and give rise to them. Kun is located below, able to receive the yang energy and shape the forms of all things; its method is settled and quiet, requiring no complicated labor. Therefore, Qian is said to be plain and straightforward, governing knowledge, while Kun is said to be simple and concise, capable of forming things. Conversely, if the process of generating and nurturing things is difficult and arduous for all things, it cannot be called plain and straightforward; if doing things is complicated and laborious, it cannot be called simple and concise.

易則易知，簡則易從。

The text says: When things are straightforward, people find them easy to understand and approach; when they are simple, people find them easy to follow and practice.

義曰：此復說上乾以易知也。夫天之道，寂然不見其用，杳然而不知其為，及夫四時之代謝，萬物之生殺，不待煩勞而自然者也。夫人君居兆民之上，為生靈之主，天下之事固不可以一言而盡也，然而必當法此乾道簡易之徳，以總萬事之要目，則天下之道亦自然簡易而知也。

Hu Yuan explained that this is a further elaboration of the previous discussion about the principle of simplicity and clarity embodied by the Trigram Qian. The heavenly way is quiet and silent, and its actions are not visible; it is remote and difficult to measure, and its workings are not known. Yet the four seasons naturally change, and all things grow and wither without any labor, naturally coming into being. The sovereign, who is above all the people, is the master of the world's creatures. The affairs of the world are naturally not something that can be fully explained in a single sentence. However, he must emulate the virtue of Qian, which is simplicity and clarity, and grasp the essentials of all things to govern the whole. In this way, the path to governing the world will naturally become clear and straightforward.

簡則易從者，復解上坤以簡能也。夫地以純陰之氣上承於天以生萬物，不在煩勞而自然簡易，天下之物各遂其性者也。夫為臣之道，為國家之樑棟，作士民之冠冕，必當法此地道之簡易，承君之命，宣君之化，敷布於天下，簡其萬事之要，則天下可易從矣。

Simplicity is easy to follow, which further explains the meaning of the Earth Trigram (Kun) emphasizing simplicity. The Earth receives the vital energy of Heaven and nurtures all things by simply receiving and conveying it, without relying on complexity or labor. It acts naturally and simply, allowing all things to fulfill their inherent nature. The principle for a minister is similar: as a pillar of the state and a model for the people, one must follow the Earth's simplicity, carry out the commands of the sovereign, spread the sovereign's teachings, and apply them throughout the world by grasping the essentials. In this way, the people will easily follow and practice them.

易知則有親，易從則有功。

The text says: If it is level and easy to understand, people will be happy to approach it; if it is concise and easy to follow, things will easily show results.

義曰：此二句論聖賢法此乾坤簡易之理也。親者，親比也。言聖人法此天道，簡其萬事之要，不假繁冗，屑屑於治體，惟在廣其仁義生成之道，以及於天下，昭蘇萬有，養育萬民。夫如是，則天下之人皆悅而親比之也。易從則有功者，言人臣之道法此地道，奉君之命，行君之事，不在繁冗，使天下之人於事易從，不在冗屑，而其功易成也。

Hu Yuan explained that these two lines discuss the principles of simplicity and ease embodied by the Heaven and Earth trigrams. "Qin" means to be close and attached. It means that sages emulate the heavenly way, grasping the essentials of all things without getting bogged down in complexities or being overly concerned with minor details. They focus on promoting the way of benevolence and proper care, spreading it throughout the world, allowing all things to regain vitality and enabling the people to be properly nurtured. By doing this, people naturally come close and attach themselves to him. Speaking of simplicity and ease leading to results, it refers to the way of a minister emulating the earth's way: carrying out the commands of the sovereign and handling the matters entrusted to him without excess, making it easy for people to follow, not getting entangled in trivialities, and thus achievements naturally come about easily.

有親則可久。

The classic text says: If one can gain the close affection and loyalty of many people, their career can be sustained for a long time.

義曰：此二句論人法乾坤久而益大也。物既和親，無相殘害，故可久也。言聖人既能法天之生物，順其萬物之情，成其至道之要，施之無窮，傳之萬世，天下之人既親比之，久而不朽，此聖人之道至大者也。

Hu Yuan explained that these two lines refer to people emulating Qian and Kun, and the more time passes, the more their vastness becomes evident. Since all things are harmonious and close to each other, not harming one another, they can endure for a long time. This means that a sage, by emulating Heaven's nurturing of all things and顺应 the inherent nature of all things, accomplishes the essence of the great way, and his actions have no end, spreading throughout countless generations. When the people are close and loyal to him, his endeavors endure over time without decay. This is precisely where the great virtue of the sage's way lies.

有功則可大。

The text says: If affairs can be handled effectively, achievements can gradually accumulate and grow stronger.

義曰：事業有功，則積漸可大。此言為臣之道，既能法地之道，承事其君，以成其功業，至大至廣，使人易從。

Hu Yuan explained that once a career has achieved results, it can gradually accumulate and become grand. This refers to the way of a minister: being able to follow the Dao of the earth, respectfully serving the sovereign, thus achieving one's own accomplishments, making them extremely grand and wide, and also making it easy for people throughout the world to follow and practice.

可久則賢人之徳。

The text says: Those that endure over time belong to the virtue within the virtuous person.

義曰：夫天之所以覆而不知所以覆之義，地之所以載而不知所以載之理，浩浩然其神之所為者，天地之功也。聖人顯諸仁，藏諸用，若日月之照臨而不知照臨之跡者，聖人之功也。然聖人之操心積慮，法天地簡易之徳，以生養天下，使天下之人不可名狀，以成其徳也。

Hu Yuan explained that Heaven covers all things, yet people cannot explain by what it covers; Earth carries all things, yet people cannot explain by what it carries. That vast and boundless action, emerging from the mysterious and profound, is the function of Heaven and Earth. The sage manifests benevolence and hides his function, just like the sun and moon shining over the earth, yet people do not see the traces of their illumination. This is the function of the sage. And the sage carefully considers and plans, emulating the simple and easy nature of Heaven and Earth to nurture the world, so that all people receive his grace yet cannot explain what it is. This is precisely how he cultivates his own virtue.

可大則賢人之業。

The text says: Those that can extend to all four directions belong to the external manifestations of the virtuous person's endeavors.

義曰：此言賢人之分，則見所為之跡也。夫為臣之道，既能法地之簡易，以成久大之功業，垂之萬世而不朽，此賢人之業也。然則此聖人言徳，為臣者言業，何也？葢聖人代天理物，法天行事，施其徳澤以滋生於天下，順其物情，以至昆蟲草木皆蒙其澤，無所不燭，故其功不可以形狀，如天之無不覆，如地之無不載，故稱曰徳。

Hu Yuan explained that this passage discusses the positions of the virtuous person, and the things he does can be traced. The way of a minister, if he can follow the simplicity of the earth's way, achieve enduring and great achievements, and pass down through generations without fading, is the career of the virtuous person. Then why does the term 'de' (virtue) apply to the sage, and 'ye' (career) to the minister? Because the sage governs all things in place of heaven, acting in accordance with heaven's way, spreading his grace throughout the world, adapting to the nature of all things, so that even insects and grasses receive his nourishment, without any place left untouched; his function thus cannot be described by a specific form, just as heaven covers nothing and earth carries nothing. Therefore, it is called 'de'.

為臣之道，法地之理，以承君之命，行君之事，執其柔順之道，順從於人，以成其功。然出一令，行一事，皆稟君上之命而可以形狀，故謂之業也。然此不言聖人而言賢人者，何也？此聖人垂教之法也。言賢人亦可以法天之簡易而行事，以生成於天下。恐後世之人止謂聖人可以法天之行事，故不言聖人而言賢人也。且賢人尚可法之，則聖人固可知也。

As for the way of a minister, it is to follow the principles of earth, carry out the commands of the sovereign, handle the affairs entrusted by the sovereign, maintain a gentle and compliant attitude, and obey others to achieve meritorious deeds. However, every command issued and every task performed originates from the sovereign's will and has specific forms that can be identified, hence it is called "yi" (deed). Then why does it not cite a sage but a virtuous person? This is the intention of the sage in setting an example: to show that a virtuous person can also follow the simplicity of the heavenly way in action, thus nurturing the world. He fears that later generations would think only sages are worthy of emulating the heavens, so he deliberately mentions virtuous persons rather than sages. If even virtuous persons can follow the heavenly way, then sages are even more so.

易簡而天下之理得矣。

The classic text says: By grasping the principle of simplicity and ease, one will have mastered the principles of the world.

義曰：言聖人既能從其簡易，不在煩勞，發號施令，廣佈徳澤，以成天下之功，使天下之人、天下之物長幼上下、尊卑貴賤各得其分。如此，則天下無為而治，聖人之理得矣。

Hu Yuan explained that since the sage can achieve success by following an easy and simple path, without exerting effort on complexity, by issuing commands and widely bestowing benefits, thus accomplishing the great deeds of the world, making all people and things, regardless of age, status, or rank, to each be in their proper place. When this is achieved, the world does not need deliberate action to be naturally peaceful. The principle that the sage needs to grasp is thus attained.

天下之理得而成位乎其中矣。

The classic text says: Once the principles of the world are understood, a person can establish their place within the universe.

義曰：言聖人既能順其簡易之道，順其萬事之理，使君臣父子夫婦長幼各得其序，則天地之位皆由此矣。

Hu Yuan explained that the sage, by following the easy and simple way, conforms to the inherent order of all things, enabling ruler and subject, father and son, husband and wife, and the elderly and the young to each be in their proper positions. Thus, the positions of respect and hierarchy in the world are established through this.

聖人設卦觀象。

The classic text says: The sage created the hexagrams to observe the forms of heaven and earth and all things. This explains the origin of the sixty-four hexagrams: the sage condensed the observed images of heaven, earth, and human beings into hexagrams, so that people can see the principles of things from the hexagram images.

義曰：此已下至自天佑之為一章。上既言易之所起始於乾坤，故首言天地之道。然天地始判而萬物之情已在其間，故易之所始因萬物之情而作，故曰易始於天地。此又言聖人設六十四卦之事。夫天地既判而萬物之情已見於其間，是故聖人仰則觀象於天，俯則觀法於地，揆人事之理，盡萬物之情，乾坤水火風雷山澤之象，設為六十四卦，以通天地鬼神之情狀，以為萬世之法也。

Hu Yuan explained that from here on, until "Zi Tian You Zhi, Ji Wu Bu Li" (Heaven aids, auspicious and beneficial in all things), it constitutes one chapter. The previous chapter had already discussed the origin of the Zhou Changes (I Ching) from Qian and Kun. Therefore, this chapter begins with the way of Heaven and Earth. When Heaven and Earth first divided, the forms and conditions of all things were already present within them. Hence, the creation of the Zhou Changes was based on the nature of all things, so it is said that the Zhou Changes began with Heaven and Earth. This chapter then proceeds to discuss the sage's establishment of the sixty-four hexagrams. After Heaven and Earth had divided, the forms and conditions of all things were evident between Heaven and Earth. Thus, the sages observed the phenomena in the heavens, examined the principles on the earth, explored the order of human affairs, and thoroughly understood the nature of all things. They organized the images of Qian (Heaven), Kun (Earth), Kan (Water), Li (Fire), Xun (Wind), Zhen (Thunder), Gen (Mountain), and Dui (Lake) into the sixty-four hexagrams, using them to encompass all the various situations of Heaven, Earth, spirits, and ghosts, serving as a universal standard for all generations.

繋辭焉而明吉凶。

The text says: Below each line of the hexagram, there are explanatory words attached, used to indicate good or bad fortune.

義曰：六十四卦既設，其道至大，其理至深，聖人若不繋之以辭，散於諸爻之下，則後世之人不能曉聖人設卦之意也。然則卦爻之中，有剛有柔，分陰分陽，陰陽相推蕩於其間，則有凶有吉，有失有得，故六爻之下皆繋屬其辭：得其正者則其辭吉，失其處者則其辭凶。

Hu Yuan explained that since the sixty-four hexagrams have been established, the principles involved are extremely vast and profound. If the sages had not attached words to them and arranged them under each line, later generations would not be able to understand the intention of the sages in establishing the hexagrams. Among the lines of the hexagrams, there are strong lines and weak lines, which belong to yin and yang. Yin and yang interact and move within them, thus resulting in misfortune and fortune, loss and gain. Therefore, appropriate words are attached to each line: if the position is proper and conforms to the right path, the words are written as auspicious; if the position is improper, the words are written as inauspicious.

剛柔相推而生變化。

The text says: The strong lines and the yielding lines move and shift with each other, thus producing various changes.

義曰：此已下言天地人事之理也。夫天地既判，剛柔二氣互相推蕩以生成萬物：有全體而化者，有漸而化者，有胎而生者，有卵而化者，千變萬化，自然而然，皆由剛柔之氣互相推蕩以成變化也。如乾之初九交於坤之初六，其卦為震。

Hu Yuan explained that from here on, the principles of heaven and earth and human affairs are discussed. After heaven and earth have been separated, the yin and yang energies interact and move, giving rise to the generation of all things. There are cases of simultaneous transformation, gradual evolution, viviparous birth, and oviparous birth; myriad changes are natural, all resulting from the mutual movement of yin and yang energies. For example, if the first line of the Qian hexagram, which is a yang line, is exchanged with the first line of the Kun hexagram, which is a yin line, the Kun hexagram, originally consisting of three yin lines, becomes a hexagram with one yang line at the bottom and two yin lines above, forming the Zhen hexagram. This is the most direct example of the mutual movement of yang and yin lines producing a new hexagram.

是故吉凶者，失得之象也。

The classic text says: therefore, the statements in the hexagram lines regarding good fortune and misfortune signify whether an affair will be successful or fail, and whether there will be gain or loss. If the statement is auspicious, it indicates that the situation conforms to the Way and there will be gain; if the statement is ominous, it indicates that the situation deviates from the Way and there will be loss.

義曰：此總明諸卦象不同之事也。夫吉凶生於非類，悔吝生於動靜，故六十四卦、三百八十四爻，有剛有柔，有正有不正。若辭之吉者，是得之象也；辭之凶者，是失之象也。合於道而不失其正者為吉，不合於道、悖於其理者為凶，是吉凶者失得之象也。

Hu Yuan explained that this is a general explanation of the different symbolic meanings of each hexagram. Good fortune and misfortune arise from the combination of different human affairs, while regret and remorse come from the contrast between action and stillness. Therefore, among the sixty-four hexagrams and the three hundred and eighty-four lines, there are both strong and weak, those that are in proper position and those that are not. Whenever the text speaks of good fortune, it refers to a favorable symbol; whenever it speaks of misfortune, it refers to a losing symbol. Those that conform to the right path and maintain proper boundaries are considered good fortune, while those that do not conform to the right path and violate reason are considered misfortune. Therefore, good fortune and misfortune are the marks of gain and loss.

然觀六十四卦之中言吉凶者，義有數等：或吉凶之事據文可知，或不須明言吉凶而吉凶自見。若乾之九五飛龍在天，尋文考義，是吉可知也，故不須云吉也；若剝之不利攸徃，離之九四突如其來如、焚如、死如之屬，據其文辭，其凶可見，故不言凶也。

However, when examining the sixty-four hexagrams for mentions of fortune and misfortune, there are several different ways they are used: some directly state fortune or misfortune on the surface, making it clear from the text; others do not explicitly mention fortune or misfortune, yet the fortune or misfortune is evident naturally. For example, the ninth line of the Qian hexagram says the dragon flies in the sky; by interpreting the meaning from the text, the auspiciousness is self-evident, so there is no need to explicitly write the word for auspicious. Similarly, the Bo hexagram says it is not favorable to go somewhere, and the fourth line of the Li hexagram describes something coming suddenly, like burning or like death, which clearly indicates danger through the wording, so there is no need to explicitly mention misfortune.

亦有爻處吉凶之際，吉凶未定，行善則吉，行惡則凶。若乾之九三君子終日乾乾，夕惕若厲無咎；若屯之六二屯如邅如，乗馬班如，匪冦婚媾，女子貞不字，十年乃字，是吉凶未定，故不言吉凶也。

Some lines are situated at the boundary between good fortune and misfortune, with the outcome still undetermined. Doing good leads to good fortune, while doing evil leads to misfortune. For example, the line Qian卦 nine in the third says that a gentleman remains diligent and unremitting throughout the day, and remains cautious and vigilant even at night; though in a dangerous position, he will not commit mistakes. Another example is the line屯卦 six in the second, which says that progress is difficult and hesitation prevails, the mounted troops circle around, and those who come are not robbers but suitors; the woman remains virtuous and does not agree to marriage, and after ten years, she finally marries. These are situations where good fortune and misfortune are not yet determined, so the line statements do not explicitly state good fortune or misfortune.

有直言吉者，若坤之六五黃裳元吉，以陰居尊，嫌其不吉，故直言其吉；有直言其凶者，若剝之初六剝床以足，蔑貞凶。若有一卦之內，或有一爻之中，得失相形，須言吉凶：若大過九三棟橈凶，九四棟隆吉，是一卦相形也；屯之九五屯其膏，小貞吉，大貞凶，是一爻相形也。亦有一事相形，終始有異，若訟卦有孚窒惕，中吉終凶。有有咎而能改之者，若豫之上六曰冥豫成，有渝無咎。

There are also instances where the text explicitly states "good" or "auspicious," such as in the sixth line of the sixth trigram, which says that a yellow lower garment is greatly auspicious. The sixth line is a yao of the yin type, yet it occupies a noble position, which might cause doubt about its auspiciousness, so it is directly stated as good. Similarly, there are cases where the text explicitly mentions "bad" or "inauspicious," such as in the first line of the hexagram of "Breaking Up," which says that the bed legs are eroded, the correct path is abandoned, and thus there is bad fortune. In some hexagrams or within a single line, gain and loss are contrasted, so both good and bad outcomes must be mentioned separately. For example, in the hexagram of "Excess," the third line says that the main beam is bent and thus there is bad fortune, while the fourth line says that the main beam is raised and thus there is good fortune. This is a contrast between two lines within the same hexagram. In the hexagram of "Obstruction," the fifth line says that the grace is blocked and cannot flow down, so for small matters, maintaining correctness brings good fortune, but for major matters, maintaining correctness brings bad fortune. This is a contrast between two situations within the same line. There are also cases where the same event leads to different results due to differences in the beginning and the end. For example, in the hexagram of "Contention," it says that although one's heart is sincere, it is blocked, and one remains cautious, which is still auspicious in the middle, but eventually turns into bad fortune. There are also cases where an error already exists but can be corrected. For example, in the sixth line of the hexagram of "Joyful Meeting," it says that indulgence in ease and pleasure has already become a reality, but if one can change this in time, disaster will not be brought about.

悔吝者，憂虞之象也。

The text says: Regret and remorse are signs of inner anxiety and vigilance.

義曰：事之小小己過，其意有可追悔者曰悔；事之小，可為鄙吝者曰吝。夫人始於得失微小之事，雖不至於大咎，然亦當憂虞思慮之，不可謂之微小不思之。故事之小者必至於大，惡之漸者必至於著，惡積而不可掩、罪大而不可解者，皆自細微以成之也。故易中所言吉凶者是得失之象，言悔吝者是憂虞之象也。

Hu Yuan explained that a minor mistake one has made, which one feels can still be corrected, is called "hui"; a small act that, although not serious, makes one feel ashamed or embarrassed, is called "lin". Human errors always begin with small gains and losses. Although they may not yet lead to great calamity, one should still be cautious and thoughtful, and not disregard them because they are small. Because small matters will inevitably accumulate into big ones, and gradually growing evil thoughts will eventually manifest as evil deeds. When the accumulation of wrongdoing becomes too great to hide, and the guilt becomes too heavy to escape, it is always the result of gradual accumulation from small beginnings. Therefore, the Zhou Changes speak of good fortune and misfortune as markers of gain and loss; they speak of hui and lin as markers of caution and vigilance.

變化者，進退之象也。

The text says: Change and transformation are signs of things moving forward and backward.

義曰：夫物之生，有全體而化者，有漸而變者，此皆是進退之象也。夫進退之象，有盛衰之理，生死之道，吉凶之驗，皆自於盛衰。故來則為盛，徃則為衰。故六爻之中有剛有柔，或從始而上進，或居終而倒退，徃來不窮，互相推蕩，以成進退之象也。若乾之上九言亢龍有悔，復之初九言不逺復，無祗悔，元吉。

Hu Yuan explained that the generation of all things involves either a simultaneous transformation or a gradual evolution, both of which belong to the image of advancing and retreating. The image of advancing and retreating contains the principles of flourishing and decline, as well as the laws of life and death. The occurrence of good or bad outcomes is rooted in these cycles of flourishing and decline. When the vital energy is active, it is flourishing; when it recedes, it is declining. Therefore, among the six lines, there are both strong and weak elements. Some begin at the start and move upward, while others reach the end and then retreat. This continuous movement and interaction create the image of advancing and retreating. For example, the line at the top of the Qian hexagram says that a dragon flying too high brings regret, while the line at the beginning of the Fu hexagram says that if one does not go far and returns to the right path, there will be no great regret, which is most auspicious.

剛柔者，晝夜之象也。

The text says: hardness and softness are the marks of day and night.

義曰：夫聖人設卦，分其剛柔，以明人事之要，以盡萬物之宜。剛則為陽，為明，為晝；柔則為陰，為幽，為夜。剛柔相推，以成晝夜幽明之理、變通之道，以成吉凶悔吝憂虞之象也，故總言之也。

Hu Yuan explained that the sages created the hexagrams, distinguishing between strong lines and weak lines, to clarify the essentials of human affairs and to exhaust the proper measures of all things. Strength belongs to yang, symbolizing brightness and the day; weakness belongs to yin, symbolizing darkness and the night. The interaction between strength and weakness forms the pattern of day and night, brightness and darkness, as well as the principles of change and adaptability. It also forms the marks of good fortune, misfortune, regret, and hardship, which are warnings and cautions. Therefore, these are discussed together here.

然推觀其上文，始總言繋辭焉而明吉凶，剛柔相推而生變化，此又別言吉凶者失得之象，悔吝者憂虞之象，變化者進退之象，剛柔者晝夜之象者，何也？蓋吉凶悔吝、失得晝夜之象，皆由剛柔相推蕩而致者。故得失有重輕，變化有小大，合之則同，分之則異。故始雲剛柔相推而生變化，不云晝夜者，是總變化而言也。

Now examining the order of the previous text: at first it was stated in a general way that the words of the hexagrams are used to indicate auspicious and inauspicious signs, and that changes arise from the mutual interaction of yin and yang. Here, however, it is divided into saying that auspicious and inauspicious signs refer to gains and losses, regret and worry refer to anxieties and concerns, changes refer to advances and retreats, and yin and yang refer to day and night. Why is this so? Because auspicious and inauspicious, regret and worry, gains and losses, and day and night all arise from the mutual interaction of yin and yang. However, gain and loss have distinctions of degree, and change and transformation have distinctions of magnitude. When viewed together, they are one matter, but when viewed separately, they have distinct boundaries. Therefore, in the previous passage where it spoke of yin and yang interacting to produce changes, it did not mention day and night, because the term 'changes' comprehended all of them in general.

上文云吉凶者失得之象，下文又云悔吝者憂虞之象者，蓋吉凶之事皆由得失而成，得失之本皆由悔吝而成，悔吝之本皆由憂虞而有也。

The previous text says that good fortune and misfortune are signs of gain and loss, and the following text says that regret and hesitation are signs of worry and anxiety. This is because good fortune and misfortune as outcomes are all caused by gain and loss, while the root of gain and loss lies in regret and hesitation. The root of regret and hesitation lies in whether the human mind holds onto worry, anxiety, caution, and vigilance.

六爻之動，三極之道也。

The movement of the six lines reflects the principles of heaven, earth, and humanity each reaching their extremes.

此復明變化進退之義也。夫易卦之中則有六爻，故下二爻以象地，中二爻以象人，上二爻以象天，是六爻之中，三才之道畢矣。然六爻之道，有變有動，有凶有吉，有得有失，若動而合於道則為吉，動而悖於事則為凶。是六爻之動，互相推蕩，則是天地人三才窮極之事，故有吉凶悔吝、得失變化之道也。

This is another explanation of the meaning of change and retreat. A hexagram consists of six lines. The two lower lines represent the earth, the two middle lines represent human beings, and the two upper lines represent heaven. Thus, within the six lines, the principles of heaven, earth, and humanity, known as the Three Elements, are fully embodied. The movement of the six lines involves change and movement, with both good and bad outcomes, gain and loss: movement in accordance with the right path is considered auspicious, while movement contrary to reason is considered ominous. The interaction and transformation of the six lines reflect the extreme conditions of heaven, earth, and humanity, leading to the principles of auspiciousness, ominousness, regret, and hardship, as well as changes in gain and loss. The term "three extremes" refers to the ultimate principles of heaven, earth, and humanity. Each movement of the six lines simultaneously affects all three levels.

是故君子所居而安者，易之序也。

The classic text says: Therefore, the gentleman can remain tranquil and steadfast regardless of his circumstances, relying on his understanding of the order revealed in the Zhou Changes.

自此已下言君子觀聖人設卦作易之意，以為修身之法也。夫易卦之中，有凶有吉，有否有泰，有悔有吝，有變有化，有得有失，有剛有柔。夫君子之人，觀此剛柔變化、吉凶得失、悔吝憂虞之象，知其易之以序，以修其身，以行其事，以之居處進退，不惟尊卑貴賤貧困之間，皆得以安止也。

From here on, it discusses how the gentleman examines the intention of the sage in setting up hexagrams and composing the Book of Changes, using it as a standard for self-cultivation. Within the hexagrams, there are both凶 and 吉, blockage and smoothness, regret and meanness, change and transformation, gain and loss, hardness and softness. The gentleman observes these changes of hardness and softness, the occurrences of good fortune and misfortune, gain and loss, regret and anxiety, and understands the order revealed by the Book of Changes. He uses this to cultivate his body and mind, manage affairs, and decide his actions and retreats. In this way, whether he is in a high position or a low one, in prosperity or poverty, he can remain tranquil and self-restrained. The order of the Book of Changes refers precisely to the sequence of time and position it establishes. The gentleman uses this to determine whether to advance or retreat, to appear or withdraw.

至如乾之初九言潛龍勿用，是言君子之人可隠則當隠也；九二則言見龍在田，是言君子之人可進則當進之。又如居泰之時，則君子可引類而進於朝；居否之世，則有否塞不通之象；居於家人，則行治家之法；居旅之時，則為行旅之事。如此之類，皆是用得其時，不失其道，不惟尊卑貴賤貧困窮極，安處進退之間皆可行之，是易之序也。

For example, the first line of the Qian hexagram, "the hidden dragon does not yet act," refers to a gentleman who should retreat when it is appropriate to do so. The second line, "the dragon appears in the fields," refers to a gentleman who should take office when the time is right. Again, when in the Tai hexagram, which represents a time of harmonious communication between above and below, a gentleman may recommend like-minded people to enter the court; when in the Po hexagram, which represents a time of blockage and isolation, one must recognize the situation of blocked communication. When in the family hexagram, one should apply the methods of governing a family; when in the travel hexagram, one should handle matters related to traveling abroad. Such examples all demonstrate acting at the right time and following the proper way. Therefore, regardless of one's status, whether in a state of extreme hardship, there is always a feasible path for securing one's position and deciding on advancement or retreat. This is the order shown by the Zhou Changes.

所樂而玩者，爻之辭也。

The classic text says: The gentleman delights in repeatedly contemplating and savoring the words of the six lines.

義曰：夫君子之人既能知易之以序，以為居處之術，又當樂玩其六爻之辭。夫六爻之辭，有凶有吉，有否有泰，有得有失，皆隨時而變通。是故君子之人必當愛樂而躭玩之：見其善則思齊其事，見其惡則思懼而改，趣其治而去其亂，向其安而舍其危，以至吉凶之事、悔吝之道，至纖至悉，無不備於爻辭之間，故君子所樂而玩者爻之辭也。

Hu Yuan explained that once a gentleman has understood the order presented in the Zhou Changes and uses it as a method for conduct in the world, he should also love and contemplate the statements of the six lines. The statements of the six lines have both凶 and 吉, both blockage and smoothness, both gain and loss, all changing with the times. Therefore, a gentleman must surely approach them with affection and deeply explore them: seeing something good, he thinks of emulating it; seeing something evil, he becomes alert and corrects himself, moving toward order and away from disorder, heading toward security and abandoning danger. Thus, all the various situations of 吉凶 and the various principles of regret and hardship, even the most subtle and trivial ones, are all fully contained within the line statements. Therefore, what a gentleman delights in contemplating is precisely the line statements.

是故君子居則觀其象而玩其辭。

The classic text says: Therefore, the virtuous person, when in peace and without affairs, observes the trigrams and contemplates the words of the lines in the hexagrams.

義曰：夫爻卦之間，有凶有吉，有失有得。君子之人故當居處之間，觀其設卦之象，明其萬事之理，以躭樂六爻之辭，以知事之吉凶，明其事之得失，以至死生之道、變通之理，則無咎過之事。

Hu Yuan explained that between the lines of the hexagrams there are both凶 and吉, loss and gain. Therefore, the gentleman, when in peace and without affairs, should observe the hexagrams set by the sages, clarify the principles of all things, deeply contemplate the words of the six lines, and thus know the fortune or misfortune of matters, understand the gain or loss, and investigate further to the principles of life and death and the rules of change. By thoroughly understanding these matters in daily life, one will not make mistakes when facing affairs.

動則觀其變而玩其占。

The text says: Once there is any action, observe the movement of the lines and contemplate the meaning indicated by the divination.

義曰：夫易以變而為占，自六爻之中皆變而為占，故古者取其蓍草之數，隨其變而占之，以明休咎之事，以究鬼神之奧。故君子若觀此六爻之變，凡於動靜興作之間，必知其休咎之驗矣。

Hu Yuan explained that the Zhou Changes rely on the movement of lines to determine divination. Among the six lines, the movement of each line can be used for divination. Therefore, ancient people used the number of the roots of the agaric grass, following the changing lines to predict, using it to discern fortune and misfortune, and to explore the subtle principles of ghosts and spirits. Thus, if a gentleman can observe the movement of the six lines, whenever he is in action or in stillness, undertaking affairs or making decisions, he will surely be able to foresee the verification of good or bad fortune in advance.

是以自天佑之，吉無不利。

Therefore, heaven will protect him, bringing auspiciousness and no obstacles.

義曰：言君子之人既能居則觀其辭，動則玩其占，以奉順易象，則身無有凶害。如此，則自上天之所佑助，鬼神之所協吉，何所不利也。

Hu Yuan explained that a gentleman, if he can observe the words of the hexagrams and lines in his ordinary times, and examine the indications when he acts, and make every movement conform to the images of the Book of Changes, will not invite misfortune or calamity upon himself. When he reaches this level, he naturally receives the assistance of heaven and the aid of ghosts and spirits, leading to auspiciousness. Then, how could anything go wrong?

彖者，言乎象者也。

The commentary on the hexagrams, known as the Tu Cí, discusses the meaning of a hexagram as a whole.

義曰：疏以為自此至死生之說為一章，則非也。今觀其文辭，當從辭也者各指其所之為一段；自易與天地凖而下，至盛徳大業為一章，是也。彖者言乎象者也，自此以下至辭也者各指其所之為一章。

Hu Yuan explained that the previous interpretation dividing the text from here to "the doctrine of life and death" into one section was incorrect. Now, looking at the flow of this passage, it should be divided up to "the words are each pointing to their respective matters" as one section; from "The Book of Changes is in harmony with the heavens and the earth" down to "great virtue and great achievements" should form another chapter, which would be more appropriate. Therefore, from "The彖 explains the images" down to "the words are each pointing to their respective matters" together form one chapter.

上章既言吉凶悔吝、聖人設卦繋辭之義，細意未盡，此復言文王作彖，分於諸卦之下，以釋一卦之義。雖然有周公爻辭散於諸爻之下，然文王之彖其義淵深，孔子復作彖辭以解之。彖者，總論一卦之象，如乾之彖元亨利貞曰大哉乾元，坤元亨曰至哉坤元，屯元亨曰屯剛柔始交而難生，蒙亨曰蒙山下有險，是皆解一卦之辭也，故曰象者言乎其象也。

The previous chapter has already explained the concepts of good fortune, misfortune, regret, and hardship, as well as the purpose of the sage in setting up hexagrams and attaching statements. However, the details have not been fully explained. Here, we will discuss how King Wen composed the彖辞, which are attached to each hexagram to explain its overall meaning. Although there are also the Line Statement, which are attached to each line, King Wen's彖辞 are profound in meaning, so Confucius later composed the Commentary on the Judgment to explain them. The彖辞 summarize the image of a hexagram. For example, the彖辞 of the乾 hexagram speaks of yuan, heng, li, and zhen, and the Commentary on the Judgment says that the great virtue of乾 is its beginning. The坤 hexagram speaks of yuan and heng, and the Commentary on the Judgment says that the great virtue of坤 is its beginning. The屯 hexagram speaks of yuan and heng, and the Commentary on the Judgment says that屯 is the initial meeting of yang and yin, which gives rise to difficulty. The蒙 hexagram speaks of heng, and the Commentary on the Judgment says that蒙 is the situation of a mountain with an obstruction below. These are all explanatory words for the whole hexagram, so it is said that the彖 speaks about the image of a single hexagram.

爻者，言乎變者也。

The line statements are formulated based on the movement of the yao positions.

義曰：夫六爻之設，內外二體，有變有動，有凶有吉，各隨時而變改之。然文王之作彖辭以釋一卦之象，然其義亦有未盡，周公復作爻辭散於諸爻之下，總人事之要道，明萬事之吉凶，隨其爻而通變之，各順其用。

Hu Yuan explained that the six lines are divided into two parts, the inner trigram and the outer trigram. Between them, there is change and movement, with both凶 and吉, each changing according to the circumstances. King Wen wrote the彖辞 to explain the overall image of one hexagram, but there were still aspects not fully explained, so the Duke of Zhou composed the line statements, placing them beneath each line, summarizing the key points of human affairs, indicating the good and bad fortune of all things, following each line to explain its changes, so that each line can fulfill its function.

吉凶者，言乎其失得也。

The classic text says: Good fortune and misfortune are discussed in terms of loss and gain in matters.

義曰：夫爻象之設，有凶有吉，有剛有柔。若陽居陰位則不得其正，或陰居陽位則或失其常，或近而不相得，或逺而有所比。合於道者則吉，乖於道者則凶，故吉凶之端、失得之義盡在於爻辭之間矣，上文吉凶者失得之象也。

Hu Yuan explained that the establishment of line images has both auspicious and inauspicious aspects, as well as hardness and softness. A yang line in a yin position is not in the correct place, while a yin line in a yang position may lose its regularity; some adjacent lines do not harmonize with each other, while others that are far apart have a close affinity. All that conforms to the correct path is auspicious, and all that goes against the correct path is inauspicious. Therefore, the beginnings of auspiciousness and inauspiciousness, as well as the principles of gain and loss, are all embodied in the line statements. This is precisely what the previous text meant when it said that auspiciousness and inauspiciousness are the images of gain and loss.

悔吝者，言乎其小疵也。

The text says: Regret and meanness are spoken of in terms of minor faults in human affairs.

義曰：疵者，病也。夫人禍發於細，奸生於隱暗。事有至小而可以追悔者，行有至微而可以鄙吝者，故當憂慮而戒慎之。夫小惡不改，以至於大惡；小善不積，以至於大凶，至乎鄙吝之道，皆由微小而生也。故君子之人觀此爻象之辭，則知動靜之理：積其小善以成於大善，積其小惡以至於大惡，舍其失而處其得，悖其凶而從其吉，故悔吝之來皆由微小而至矣。

Hu Yuan explained that "ci" means a flaw. Human misfortunes begin from subtle beginnings, and wickedness grows in hidden places. Some things are extremely minor yet sufficient to cause regret; some actions are very slight yet enough to bring shame. Therefore, one must remain anxious and always cautious. Small wrongdoings, if not corrected, will accumulate into great evils; small virtues, if not accumulated, will ultimately lead to great misfortune. Any situation that leads to shame and disgrace originates from minor beginnings. Thus, the gentleman, upon seeing these line statements and symbolic meanings, understands the principles of action and stillness: accumulating small virtues to achieve great goodness, being vigilant against small evils to prevent them from becoming great ones, abandoning the aspect that leads to loss and standing on the side that brings gain, turning away from danger and moving toward auspiciousness. Clearly, the arrival of regret and hardship comes from the gradual accumulation of minor things.

無咎者，善補過也。

The classic text says: What is meant by "not having faults" is that a person is good at correcting their own mistakes.

義曰：夫人所以有咎者，蓋由操心積慮，過為其事，小惡不改以成乎大惡，小過不防以至乎大過，所以有咎，如噬嗑上九屨校滅趾之類是也。此言無咎者，蓋言人之有失者善能自改之，故六爻之中有能改過而無咎者，若豫之上六曰冥豫成，有渝無咎；隨之初九曰官有渝，貞吉，從正則吉也。

Hu Yuan explained that people bring about misfortune because they overexert themselves and act improperly, refusing to correct minor evils which accumulate into major ones, and failing to prevent small mistakes which eventually lead to great errors. Therefore, calamities occur. The example given in the噬嗑 hexagram, where one is put in shackles and injures his toe, falls into this category. Here, the statement that there is no error refers to a person who has made a mistake but is capable of self-correction. Therefore, among the six lines of a hexagram, there are examples of people who correct their mistakes and thus avoid misfortune: the upper sixth line of the豫 hexagram says that if one has already become addicted to ease and pleasure, but then changes his ways, he will not suffer misfortune; the first nine of the随 hexagram says that the person in charge makes a change, and if he remains steadfast in the right path, it is auspicious, meaning that following the correct path brings good fortune.

是故列貴賤者存乎位。

The classic text says: Therefore, to distinguish between the noble and the humble, the key lies in the position of the lines.

義曰：位者，即六爻之位。夫一卦之中凡有六爻，分其上下，有尊有卑，有小有大。若九五則言君位，九三則言臣位，是尊卑大小各有其分，則貴賤之位從而定矣。

Hu Yuan explained that the term "position" refers to the position of each of the six lines within a hexagram. A single hexagram consists of six lines, divided into upper and lower parts, with distinctions of honor and humility, small and great. The six lines, from bottom to top, are successively called the First, Second, Third, Fourth, Fifth, and Top. The higher the position, the more esteemed it is. For example, "Nine in the Fifth" refers to the position of the sovereign, while "Nine in the Third" refers to the position of the subject. With distinctions of honor and humility, small and great, the ranks of nobility and inferiority are thereby established.

齊小大者存乎卦。

The classic text says: To measure the small and great of a matter, the key lies in which trigram it corresponds to.

義曰：夫陽主剛明而有生成之徳，故其徳大；陰主柔順而有消剝之行，故其徳小。故六十四卦皆本陰陽剛柔之理以定其位也，故有大有小，君子必當明辨之。至如乾之與坤，泰之與否，損之與益，小過與大過，既濟與未濟，是皆所用不同，有小有大，各隨時而用之也。

Hu Yuan explained that yang is characterized by strength, firmness, clarity, and insight, possessing the virtue of nurturing and forming things, so its virtue is great. Yin is characterized by flexibility and compliance, accompanied by the function of reduction and decay, so its virtue is small. The sixty-four hexagrams determine the positions of their lines based on the principles of yin and yang and firmness and flexibility, thus some hexagrams are great and some are small. The gentleman must discern them clearly. For example, the hexagrams Qian and Kun, Tai and Po, Sun and Yi, Xiao Guo and Da Guo, Ji Ji and Wei Ji, their uses are not the same, some are small and some are great, and they should be used according to the circumstances.

辨吉凶者存乎辭。

The classic text says: To discern good fortune and misfortune, the key lies in the words associated with the lines of the hexagram.

義曰：辭者，卦爻之下所繋之言辭也。夫六十四卦，有陽居陽位、陰居陰位，有以陽居陰位者，有以陰居陽位者，有以臣居君位者，有以君居臣位者，如此之爻位多矣。聖人若不繋之辭，則凶吉無由見矣。

Hu Yuan explained that the term "ci" refers to the explanatory text attached below each line of the hexagram. Among the sixty-four hexagrams, there are cases where a yang line is in a yang position and a yin line is in a yin position, cases where a yang line is in a yin position and a yin line is in a yang position, cases where a minister's talent occupies a king's position, and cases where a king's status is humbled to a minister's position. There are many such situations regarding the positions of the lines. If the sages did not attach explanatory texts to them, the auspicious and inauspicious outcomes could not be revealed.

至如比之六二居得其正，則其辭曰比之自內，貞吉；小畜之初九以陽居陽，則其辭曰復自道，何其咎，吉；隨之九四以陽居陰，則其辭曰隨有獲，貞凶；觀之初六以陰居陽，則其辭曰童觀，小人無咎，君子吝；噬嗑之上九以陽居陰，曰何校滅耳，凶。是吉凶之文皆在於所繋之辭也，君子之人若明辨吉凶之事，觀其辭則可知矣。

For example, in the卦 of "Bǐ" (Progress), the line "Six in the Second" is in the correct position, and the line statement says it is beneficial to be close to people from within, to maintain correctness and thus be auspicious. In the卦 of "Xiàoxù" (Small Accumulation), the line "Nine at the Beginning" is a yang line in a yang position, and the line statement says it returns to its original correct path, so there is no error and it is auspicious. In the卦 of "Suí" (Following), the line "Nine in the Fourth" is a yang line in a yin position, and the line statement says it follows others and gains something, but being rigidly attached to the old way leads to misfortune. In the卦 of "Guān" (Observing), the line "Six at the Beginning" is a yin line in a yang position, and the line statement says it observes things superficially like a child, which is not a fault for a petty person, but is a shame for a gentleman. In the卦 of "Shìkē" (Breaking the Bones), the line "Nine at the Top" is a yang line in a yin position, and the line statement says it bears a heavy chain and injures the ears, which is inauspicious. Clearly, the explanation of auspiciousness and misfortune lies in the text of the lines. If a gentleman wishes to discern matters of auspiciousness and misfortune, he can know by looking at the line statements.

憂悔吝者存乎介。

The classic text says: One should be anxious and fearful before regret and meanness arise, focusing on the very first hint of a matter.

義曰：介者，纎介也；悔吝者，小疵病也。夫人小惡不改以成於大惡，小疵不補以成於大疵。勿謂小善無益而不為，勿謂小惡無傷而弗去，及夫惡積而不可揜，罪大而不可觧，以至何校滅耳，喪身夷族，然後悔之，亦其晚矣。故聖人凡小疵病鄙吝之事必先憂虞之，所以獲其無咎也。然則萬事之理皆始自纖芥，故聖人豫防之，故坤卦曰履霜堅氷者，則聖人教人防微杜漸之深戒也。

Hu Yuan explained: "Jie" refers to an extremely subtle sign or hint, while "hui" and "lin" are minor faults. If a person does not correct small evils, they will accumulate into great evils; if small flaws are not repaired, they will become major flaws. Do not think that small good deeds are of no benefit and thus refuse to do them, nor think that minor evil acts are insignificant and thus neglect to remove them. When evil accumulates to the point of being unavoidable and guilt becomes too great to escape, leading to being burdened with heavy chains, suffering physical harm, and even death and destruction of one's family, then regret will be too late. Therefore, sages are concerned and take precautions against any minor faults or unbecoming actions in advance, so as to avoid mistakes. This shows that the principles of all things begin from the smallest details, hence sages must take precautions in advance. The first line of the Kun hexagram says that when one steps on thin frost, one should think of the coming of thick ice, which is precisely the profound warning given by sages to people to prevent small problems from developing into major ones.

震無咎者存乎悔。

The classic text says: Every action and movement can avoid mistakes, as long as one understands the importance of timely repentance.

義曰：震者，動也；悔者，過也。夫人所以舉動而無咎者，蓋有剛明之才，有至正之徳，知其吉凶之道，明其得失之跡，事之小疵者預憂虞之，事之將失者心改悔之，所以舉動而無咎者，蓋存乎悔也。

Hu Yuan explained that "Zhen" refers to action, and "Hui" refers to realizing a mistake and thinking about changing it. A person's actions do not lead to mistakes because he possesses strong and enlightened abilities and extremely upright virtues, understands the principles of good and bad fortune, and clearly perceives the signs of gain and loss. When there are minor flaws, he worries and prevents them in advance; when something is about to go wrong, he promptly reflects and changes his mind. Therefore, the key to avoiding mistakes in action lies in the character "hui" (regret or reflection).

是故卦有小大，辭有險易。

The classic text says: Therefore, hexagrams have small and great ones, and the words of the lines within the hexagrams also have difficult and easy ones.

義曰：其道光明則謂之大，其道消散謂之小。夫六十四卦之設，有大有小，有通有塞，故六爻之中有變有動，有險有易。若履得其正，居得其中，行事無過，則卦爻之下亦有和易之辭；若履非其正，居非其位，行事失其中，則卦爻之下亦有險難之文。至如居之時則言君子道長，居否之時則言君子道消，明夷之時則言明有所傷，大壯之時則言大者壯也。以至吉凶悔吝，善與不善，惡與不惡，卦爻之下各繋其辭以明之，故上文所謂齊小大者存乎卦者是也。

Hu Yuan explained that when the principles of a single hexagram are bright and unimpeded, it is called great; when they are diminished and scattered, it is called small. Among the sixty-four hexagrams, some are great and some are small, some are unimpeded and some are blocked, hence within the six lines of a hexagram there are changes and movements, difficulties and ease. If one stands upright, occupies a proper position, and acts without excess, the words associated with the lines of the hexagram will be harmonious and easy; if one stands improperly, occupies an improper position, and deviates from the middle path, the words associated with the lines of the hexagram will be difficult and perilous. For example, in a time of prosperity, it is said that the way of the gentleman grows day by day; in a time of obstruction, it is said that the way of the gentleman gradually declines; in a time of Mingyi, it is said that brightness is injured; in a time of Dazhuang, it is said that the yang force is at its prime. Thus, the terms of good fortune and misfortune, regret and hardship, goodness and ungoodness, and evil and not evil are all attached to the lines of the hexagram to explain them. This is precisely what was mentioned earlier, that the determination of small and great depends on the meaning of the hexagram.

辭也者，各指其所之。

The words of the hexagram lines each point to the matter they are directed towards.

義曰：言六十四卦所繋之辭，各指事而言也。至如適於泰卦，則其辭和易；適於蹇卦，則其辭艱險；適於謙卦，則其辭巽順；適於離卦，則其辭文明。是各指其事之所變而言也。

Hu Yuan explained that the words associated with the sixty-four hexagrams are all directed towards specific matters. For example, when referring to the hexagram Tai, it takes the image of heaven and earth communicating, and its wording is harmonious and easy; when referring to the hexagram Jian, it takes the image of encountering danger on the road, and its wording is difficult and obstructed; when referring to the hexagram Qian, it takes the image of a high mountain hidden underground, and its wording is humble and gentle; when referring to the hexagram Li, it takes the image of fire light attached to something, and its wording is brilliant and splendid. This is speaking about the specific matters each hexagram represents.

易與天地凖。

The classic text says: The principles of The Zhou Changes correspond with heaven and earth, and can be used to compare with heaven and earth.

義曰：自此已下至鼔萬物而不與聖人同憂、盛徳大業至矣哉為一章。上既言卦爻辭理之義，此又廣明易道深逺，可以與天地相叅凖也。夫天地之道，福善禍滛，善者則佑助之，惡者則傾覆之，以至生成萬品之物，皆以簡易之道自然而然也。

Hu Yuan explained that from here on, until "He stimulates all things without sharing the worries of the sages" and "The great virtue and great achievements have reached their peak," these form a single chapter. The previous text has already discussed various meanings and principles of the hexagram lines and their words. Here, it further broadly explains the profound and vast nature of the Way of the Zhou Changes, which can be compared and corresponded with heaven and earth. The principles of heaven and earth are to bestow blessings upon the virtuous and calamity upon the wicked; those who do good are assisted, while those who do evil are overturned; even the generation and nurturing of all creatures are accomplished through simple and easy means, naturally and effortlessly.

夫易之道本始於天地，故六十四卦、三百八十四爻，所以統三才而妙萬物也。故爻之善者則其辭善，爻之惡者則其辭惡，得其正者則其辭吉，失其正者則其辭凶，以至總包萬事之理，皆以簡易之道自然而然也。是大易之道之可以凖擬於天地也，至乾以健而法天，坤以順而法地之類是也。

The way of The Zhou Changes originates from heaven and earth, so the sixty-four hexagrams and the three hundred and eighty-four lines can encompass the three elements of heaven, earth, and humanity, and exhaust the subtle aspects of all things. Therefore, if a line is virtuous, its words are virtuous; if a line is not virtuous, its words are evil; if a line is in the correct position, its words are auspicious; if it loses its correct position, its words are inauspicious. Even in encompassing all the principles of the world, it is all formed naturally through simplicity and ease. This is the place where the way of The Zhou Changes can be compared with heaven and earth. For example, Qian takes the strength and vigor of heaven as its model, and Kun takes the softness and compliance of earth as its model, and they all belong to this category.

故能彌綸天地之道。

The classic text says: Therefore, The Zhou Changes is able to sew together and complete all the principles of the universe.

義曰：彌者，縫也；綸者，經也。言易道妙包含萬象，知鬼神之情狀，明人事之終始，上可以彌縫補合於天道，下可以經綸牽合於地理，無所不載，無所不備者也。

Hu Yuan explained that "mi" means to sew together, and "lun" means to manage and weave. It means the way of the Zhou Changes is subtle and profound, encompassing all kinds of things and phenomena, capable of knowing the various situations of ghosts and spirits, and clearly understanding the beginning and end of human affairs; upwards it can sew together and complete the heavenly way, downwards it can manage and connect the geography, nothing is left uncarried, nothing is left incomplete.

仰以觀於天文，俯以察於地理。

The text says: Look upward to observe the patterns in the heavens, and look downward to examine the patterns on the earth.

義曰：天文者，則是日月星辰佈設懸象成文章，故稱文也；地理者，則謂山川原隰高卑上下各有條理，繁盛於地，故稱理也。夫易之本始，始於天地，聖人仰以觀於天文，俯以察於地理，揆萬物之情，盡人事之理，以至纎至悉，無所不包，無所不備，是易之道也。

Hu Yuan explained that the term "astronomy" refers to the arrangement and suspension of the sun, moon, and stars, which interweave to form patterns with colorful appearances, hence called "wen" (pattern). The term "geography" refers to mountains, rivers, highlands, and lowlands each having their own levels and sequences, densely spread out on the earth's surface, hence called "li" (order). The origin of the Zhou Changes lies in heaven and earth. The sages looked up to observe the patterns in the heavens and looked down to examine the order on the earth, thus investigating the forms of all things and comprehending the principles of human affairs. It is extremely detailed and thorough, encompassing everything and being fully prepared. This is the way of the Zhou Changes.

是故知幽明之故，原始反終，故知死生之說。

The classic text says: Therefore, one can understand the reasons behind hidden and manifest things; investigate the beginning of things, and then look back at their end, thus understanding the principles of life and death.

義曰：幽者，無形之謂也；明者，有形之義也。明則為晝為陽，幽則為夜為陰。夫聖人之作易，本凖擬於天地，下總括於事物，鬼神之情狀、吉凶之萌兆、陰陽之運動、幽明之義理，莫不統包於其間矣。原始反終，故知死生之說者，夫易道深逺，知幽明之故，以原究事物之終始，反覆天人之本末、萬物之榮枯、四時之變化、吉凶之兆、動靜之理，以至死生之說，莫不知之。

Hu Yuan explained that "yōu" refers to the aspect that is not visible or tangible, while "míng" refers to the aspect that is visible and perceptible. The visible aspect belongs to daylight and is associated with yang, while the invisible aspect belongs to darkness and is associated with yin. The sage composed the Zhou Changes (I Ching) to ascend and compare with heaven and earth, and to descend and encompass all things and events: the forms of ghosts and spirits, the initial signs of good fortune and misfortune, the movement of yin and yang, and the principles of yōu and míng. Nothing is left outside its scope. As for tracing back to the beginning and reviewing the end in order to understand life and death, this speaks to the profound depth of the Zhou Changes' doctrine, which can comprehend the reasons behind yōu and míng, and thus investigate the beginning and end of things. It repeatedly examines the origins and conclusions of heaven and humanity, the flourishing and withering of all things, the changes of the four seasons, the omens of good and bad fortune, the principles of movement and stillness, and even the concept of life and death, all of which can be clearly understood in one's heart.

精氣為物，逰魂為變。

The classic text says: When the energies of yin and yang and the spirits converge, they form tangible things. When the soul energy disperses and separates from the body, it transforms.

義曰：精氣者，則為陰陽精靈之氣也，氤氳積聚而為萬物也。游魂者，伸為物之積聚，歸為分散之時，則謂游魂。夫天地之道，陰陽之精氣萃聚而生萬物；於萬物之間，受陰陽之精氣而靈者則為人。人受陰陽之精氣，萃之於身，則有耳目口鼻、心知髮膚而為之體魄也；合於人身則謂之魂，故口能言，目能視，耳能聽，心能思慮，則謂之神；故用思慮心知才能，則謂之變。得精氣之多者則為神，得精氣之少者則為魄。

Hu Yuan explained that what is called "jing qi" refers to the vital energy of the yin and yang that forms the essence of things, which merges and accumulates to create all things. As for "you hun," it means that when the qi spreads out, it solidifies into forms, and when it retracts, it disperses, at which time it is called "you hun." The way of heaven and earth is that the vital energy of yin and yang converges to produce all things; among all things, those that receive the vital energy of yin and yang and possess spirit are called humans. Humans receive the vital energy of yin and yang, which gathers in their bodies, thus forming ears, eyes, mouth, nose, thoughts, perceptions, hair, and skin, constituting their physical form and substance; this qi combined in the human body is called "hun," so that the mouth can speak, the eyes can see, the ears can hear, and the heart can think, and this level is called "shen"; being able to use thinking, mental awareness, and abilities is called "bian." Those who receive more vital energy become spirits, while those who receive less become "po."

及夫思慮既久，精神已倦，心知已勞，髮膚漸衰，用之太過，及其死也，體魄降於地，骨肉斃於下，精神散之於天則為神，體魄散之於下則為鬼，是天地之精氣萃聚於人身則為精神體魄矣。故左氏載子產之言曰：心之精爽，是謂魂魄，魂魄去之，何以能久？是言凡人得精氣之多者為神，受精氣之少者為魄。神魄萃之於身，久而必去，則精氣歸於天則為神，骨肉斃於下，散而無所之則為鬼。

When one's thoughts and considerations have been overused, the spirit becomes exhausted, the mind is worn out, and the hair and skin gradually wither, leading to excessive consumption of energy. When a person dies, the form and physical essence descend to the earth, the flesh and bones decay in the soil, while the spirit's energy disperses back to heaven, thus becoming a spirit. When the form and essence scatter on the earth, they become ghosts. This shows that the vital energies of heaven and earth gather in human beings, manifesting as spirit and form. Therefore, the "Zuo Zhuan" records the words of Zheng's Zichan: the luminous energy of the heart is called the soul and spirit; once the soul and spirit depart, how can a person live long? This means that those who receive more vital energy become spirits, while those who receive less become spirits. When the spirit and form gather in the body for a long time, they inevitably separate: the vital energy returns to heaven as a spirit, while the flesh and bones decay in the earth, dispersing without a place to return, becoming a ghost.

又禮記祭義曰：氣也者，神之盛也；魄也者，鬼之盛也；合鬼與神，教之至也。眾生必死，死必歸土，此之謂鬼；骨肉斃於下，陰於野土，其氣發揚於上為昭明、焄蒿、悽愴，此百物之精也，神之著也。是言人之生則精氣聚而為神，死則骨肉散而為鬼，而精魂改變，去形離體，則為變化之道也。

The Li Ji · Ji Yi also says: Qi is the great manifestation of the divine; Po is the great manifestation of the ghostly. To worship both ghosts and spirits together is the ultimate of education. All beings are inevitably subject to death, and after death they must return to the earth, which is called a ghost. When their bones and flesh decay underground and are hidden in the soil of the outskirts, their qi rises upward, manifesting as bright and luminous forms, rising vapors, and a solemn and sorrowful feeling. This is the essence of all things, and also the manifestation of the divine. These words mean that when a person is alive, their refined qi gathers to form the divine; after death, their bones and flesh disperse to become ghosts. The refined spirit thus changes and transforms, departing from the body, which is called the principle of transformation.

是故知鬼神之情狀。

Therefore, one can understand the true nature and appearance of ghosts and spirits.

義曰：鬼神者，不疾而行，不言而信，視之弗見，聽之弗聞者，鬼神之道也。夫鬼神之道，本諸精氣體魄聚之而生，亦由骨肉體魄散之而有，冥冥然不知其所在。聖人以其為無則曰不仁，以其為有則曰不知，其有形狀可覩哉？然此言知其形狀者，蓋言易道至大，通於天地，達於幽明，不惟幽隠章顯之間而易道可以見矣。

Hu Yuan explained that ghosts and spirits do not need to move quickly in order to arrive swiftly, nor do they need to speak in order to be verified. They are unseen and unheard, yet they exist. The way of ghosts and spirits arises from the convergence of essence and form, and they vanish along with the dispersion of flesh and spirit. They are mysterious and indistinct, and no one can clearly say where they are. If a sage were to decide they do not exist, that would be unkind; if he decided they do exist, that would be unwise. How can they have a definite form that can be seen? Yet here it is said that their nature can be known, because the way of the Zhou Changes is vast and profound, reaching up to heaven and earth, and down to the hidden and the luminous. It does not merely exist between the hidden and the manifest; wherever there is something visible, the way of the Zhou Changes can illuminate it.

與天地相似，故不違。

The text says: The way of The Zhou Changes (I Ching) is similar to heaven and earth, so it does not contradict heaven and earth.

義曰：此已下言易道廣大，盡生死之理、幽明之故也。夫天地之道，春生夏長，秋殺冬藏，包含萬彚，無小無大，高者下者，飛者走者，莫不生育之，故不可以一言而盡也。夫大易之道，陽剛陰柔，窮幽極逺，總括萬事，從無入有，至纎至悉，莫不總明之，故不可一言而盡也。

Hu Yuan explained that from here on, the discussion of the Way of the Zhou Changes (I Ching) is vast and comprehensive, capable of exhausting the principles of life and death and the origins of the hidden and the manifest. The Way of Heaven and Earth is such that in spring it gives birth, in summer it nurtures, in autumn it clears and harvests, and in winter it stores away, encompassing all beings: regardless of their size, whether high or low, whether flying or walking, none are excluded from its nurturing. Therefore, it cannot be fully explained in a single sentence. The Way of the Zhou Changes is similar: it takes the principles of yang and yin as its framework, investigating the subtle and reaching far, encompassing all things, moving from the formless to the formed, being extremely detailed and thorough, illuminating everything, so it cannot be fully explained in a single sentence.

推其本原，大易之道皆聖人窮神盡性而作也。上則凖擬於天地，下則包言於人物，前乎天地則其道不過，後乎天地則其道不異，中於天地之間則其道若合符契而無違越，是易之道與天地相似者也。

Tracing its origin, the way of the Zhou Changes was composed by sages who thoroughly explored the divine and fully understood the nature of things. It compares upwards to heaven and earth, and encompasses downwards all beings and objects. Placed before heaven and earth, its principles do not exceed; placed after heaven and earth, its principles do not deviate; placed between heaven and earth, its principles fit perfectly like two halves of a seal, without any contradiction. This is the meaning of the Zhou Changes' way being similar to heaven and earth.

知周乎萬物而道濟天下，故不過。

The classic text says: The wisdom of the sage extends to all things, and his way is sufficient to save the world, so there is no error or deviation.

義曰：聖人無物不知，是知周也；天下皆養，是道濟天下也；萬事皆得其宜，是不過也。夫聖人以仁知之徳，才能思慮周及萬物，至於纎介之類皆蒙被之；又以仁義施及天下，使萬品之物、天下之人皆得其所，皆獲其濟，而又所行之事合於大中，無過無不及之事。

Hu Yuan explained that the sage has complete knowledge of all things, which is the fullness of wisdom; all people are nurtured, which is the way of the sage benefiting the world; all things are in their proper place, which is the absence of excess or deficiency. The sage, by virtue of the moral qualities of benevolence and wisdom, extends his strength and thought to all things, even the smallest details being covered by his care. Moreover, he promotes benevolence and righteousness throughout the world, enabling all creatures and people to find their proper place and receive assistance. Furthermore, all his actions conform to the middle path, neither excessive nor insufficient.

旁行而不流。

The classic text says: The way of the sage extends in all directions, yet does not lead to deviation or excess.

義曰：夫聖人中天下而立，正南面而居，拂其己之私邪，去其已之阿黨，所行之事中立而不倚，正行而不邪，以天下為一家，以萬民為一情，凡所動作莫不會合大中之道而行之。此言旁行而不流者，蓋言聖人非善於一身，以至正之徳上符於天，下合於地，中合於人，無私無枉，無所不契，雖旁行於天下之間，亦無私邪淫過流蕩之事，所以然者，蓋至公至正而致然也。

Hu Yuan explained that the sage stands in the center of the world, governing with integrity facing south, removing his own private thoughts and evil intentions, and eliminating partiality and factionalism; his actions are upright and independent, not leaning to one side, his behavior is proper and not inclined toward wrongdoing; he regards the world as one family and the people as one body; any action he takes is only carried out after it conforms to the principle of centrality and uprightness. Here, the phrase 'branching out without recklessness' refers to the sage's goodness not being confined to himself: he upholds an extremely upright virtue, harmonizing with the heavenly way above, conforming to the earth's principles below, and aligning with the hearts of people in the center, without partiality or distortion, everywhere in harmony; even when his teachings extend throughout the world, there will be no partiality, wrongdoing, or reckless indulgence. This is precisely because he is extremely impartial and just.

樂天知命，故不憂。

The scripture says: Those who take pleasure in following the heavenly way and understand their own destiny will not have inner worries.

義曰：順天施化是樂天，識物始終是知命。夫聖人順天施化，識物始終，以其不可改者天命也，由是推測天道以知己命，至於富貴壽考、貧賤夭折皆繋於天，是以心無憂恤。雖在貧賤亦不為險詖之行，雖在富貴不為奢侈之心。

Hu Yuan explained that to follow Heaven and promote education and culture is "to be happy with Heaven"; to understand the beginning and end of all things is "to know destiny." The sage follows the Way of Heaven to promote education and culture, and understands the beginning and end of all things, because he knows that the unchangeable part of it is Heaven's mandate. Therefore, from the Way of Heaven, he deduces his own destiny: whether he is rich and noble or poor and short-lived, it is all determined by Heaven, so he does not feel anxious or fearful. Even when in poverty and low status, he does not commit evil or crooked deeds; even when in wealth and high position, he does not have thoughts of luxury and indulgence.

故孟子曰：莫之為而為者天也，莫之致而至者命也。是言人之性命之理、死生之道皆本於天，固無可奈何。然則富貴稟於天，死生繋乎命，既無可奈何，則宜順從於天道，樂天而知命，原始而思終，安靜而居，則無憂恤也。

Therefore, the "Mengzi" says: what is done without anyone doing it and yet accomplished is heaven; what comes without anyone calling it and yet arrives is destiny. This speaks of the principles of human life and death, and the way of birth and death, all originating from heaven, which is inherently beyond human control. Since wealth and honor are bestowed by heaven, and birth and death are determined by fate, human effort cannot change them. Therefore, one should follow the way of heaven, take pleasure in accepting heavenly will, and understand one's destiny. Investigate the beginning of things and consider their end, live quietly and calmly, and thus there will be no worries.

安土敦乎仁，故能愛。

The text says: Being content with one's current situation and earnestly practicing benevolence, thus being able to care for others and things.

義曰：安者，靜也；愛者，養也。夫聖人稟天地之全性，五常之道皆出於中，天下有一物不被其賜者，若已內於溝壑。由是推己之性以觀天下之性，推己之仁以安天下之物，使天下之人、萬品之物皆安土而定居矣。人能安土，物既遂性，則父母兄弟親疎上下逓相親睦，而敦仁愛之心矣。

Hu Yuan explained that "an" means to be quiet and self-restrained, and "ai" means to nurture. The sage receives the complete nature of heaven and earth, and the five constant virtues of benevolence, righteousness, propriety, wisdom, and faithfulness arise from his inner self. If there is even one thing in the world that has not received his grace, he feels as though he had pushed a person into a ditch. Therefore, he extends his own nature to understand the nature of all people, and extends his own benevolent heart to provide for all things under heaven, enabling all people and creatures to dwell peacefully in their respective lands. When people can settle in their homeland and things can fulfill their nature, then parents and children, relatives and strangers, superiors and inferiors will all live in harmony, and the heart of benevolence and love will become more profound.

範圍天地之化而不過。

The classic text says: The sage incorporated the nurturing of heaven and earth into a fixed pattern and standard, so as not to exceed the proper limits.

義曰：範謂模也，圍謂周也，過者違也。夫聖人粹天地之靈，中天地而立，觀天地之性然後正己之性，觀天地之情然後正己之情，凡所行事皆模範於天地陰陽之端。至如樹木以時伐，禽獸以時殺，春夏則生育之，秋冬則肅殺之，使物遂其性，民安其所，是範圍天地之化而無過越也。

Hu Yuan explained: "Fan" means model, "wei" means surrounding and encompassing, and "guo" means violating and going beyond the proper course. The sage gathers the spiritual excellence of heaven and earth, and stands between heaven and earth: observing the nature of heaven and earth, then rectifying his own nature; observing the conditions of heaven and earth, then rectifying his own emotions; all his actions are modeled after the principles of yin and yang in heaven and earth. For example, cutting trees should be done according to the seasons, hunting animals should be done in accordance with the time of year; in spring and summer, one should follow the natural processes of growth and reproduction, while in autumn and winter, one should follow the natural processes of decline and transformation, allowing all things to fulfill their inherent nature and people to live in their proper places. This is to incorporate the nurturing and transformation of heaven and earth into law and order without exceeding the proper course.

曲成萬物而不遺。

The classic text says: The sage accomplishes all things with thoroughness and care, without missing any one.

義曰：曲者，曲屈委細而成就萬物也；遺者，棄也。夫聖人宅天下之廣居，司萬物之性命，模範天地以施化，輔相天地以保民，雖事物之微、昆蟲之細，亦皆以仁信屈曲而成就之。至如綱罟以時，不麛不卵，是皆物之微細而不遺棄也。

Hu Yuan explained that "qu" means to carry out the completion of all things with careful and thorough consideration, and "yi" means to abandon. The sage resides in the most expansive position in the world, governing the lives of all things, and carries out education and cultivation following the pattern of heaven and earth, assisting heaven and earth to preserve the people. Even the most minute things and the smallest insects are all treated with the sincere and benevolent heart of compassion and integrity, being carefully and thoroughly completed. For example, when casting a net for fishing, it is done in accordance with the proper season, without hunting young animals or taking bird eggs, which are all very minute things, and the sage would not abandon them.

通乎晝夜之道而知。

The classic text says: Understanding the alternation of day and night, the hidden and the manifest, one thus knows all things.

義曰：通者，無所不通之謂也。書則為明為陽也，夜則為幽為陰也。夫聖人得天之正性，秀出於人，上與天地合其徳，與日月合其明，通曉陰陽之宜，黙運鬼神之奧，雖晝夜之道、幽明之理，無所不知，無所不曉。至如寒暑之代謝、星晷之相旋、陰陽之晦明、風雨之悽暴，未有不先知之矣。自此已上皆言神之所為、精氣為物逰魂為變之事，聖人能極神盡慮，推幽測隠，無所不知也。

Hu Yuan explained that "tong" means being able to understand everything without exception. Daytime belongs to brightness and yang, while nighttime belongs to obscurity and yin. The sage inherits the pure nature from heaven, possesses virtue surpassing ordinary people, and aligns with the virtue of heaven and earth, as well as the brightness of the sun and moon. He understands the proper balance between yin and yang, and silently applies the profound principles of ghosts and spirits. Even the alternation of day and night and the transformation between obscurity and brightness are all known to him without exception. For example, the alternation of cold and heat, the rotation of stars and shadows, the darkness and brightness of yin and yang, and the clear and violent nature of wind and rain, none of these can escape his prior knowledge. All these describe the workings of divine power and the formation of myriad things through the gathering of vital energy, as well as the wandering of souls and the resulting changes. The sage can exhaust the divine and the marvelous, fully exert his thoughts, investigate the subtle, and measure the obscure, thus knowing everything.

故神無方而易無體。

The classic text says: Therefore, the mysterious power has no fixed place, and the way of the Zhou Changes also has no fixed form.

義曰：神者，陰陽不測，幽微不可以測度，故曰神；無方者，不見所處，運動不息，是無方也。易者，即周易也；無體者，唯變所適，徃來不窮，是無體也。夫天地之道妙用無門，鬼神之道寂然無跡，春生夏長，藏徃知來，故不可以方隅而論之。夫大易之道總括天地，包含萬象，惟變所適，道無常用，既不可以象類索，又不可以形器求，是亦不可以定體而論之也。是大易之道與天地之道相凖，如鬼神之妙用也。

Hu Yuan explained that "the divine" refers to the changes of yin and yang that are difficult to predict and subtle beyond measurement, hence called divine; "without fixed direction" means that it cannot be seen to stop in a fixed place, and it moves ceaselessly, thus having no fixed location. "Easy" refers to the Zhou Changes (I Ching); "without fixed form" means it follows changes and moves endlessly without end, thus having no fixed form. The way of heaven and earth is profound and boundless with infinite applications, yet has no fixed path to follow. The way of ghosts and spirits is silent and still, leaving no trace. In spring it promotes growth, in summer it fosters development, it stores away the past and foresees the future, so it cannot be confined to a particular direction or corner. The way of the Zhou Changes encompasses heaven and earth, includes all phenomena, follows changes and adapts accordingly, and has no fixed method. It cannot be sought through a particular kind of symbolic image, nor can it be grasped by tangible objects, nor can it be discussed through fixed forms. Thus, the way of the Zhou Changes corresponds exactly to the way of heaven and earth, just as the way of ghosts and spirits is subtle and without fixed direction.

一陰一陽之謂道。

The classic text says: Yin and Yang alternate and shift, using each other, and this is called the Dao.

義曰：道者，自然之謂也。以數言之則謂之一，以體言之則謂之無，以開物通務言之則謂之通，以微妙不測言之則謂之神，以應機變化則謂之易，總五常言之則謂之道也。

Hu Yuan explained that what is called "the Way" is something that is inherently so, without any artificial arrangement. In terms of number, it is called "one"; in terms of essence, it is called "nothingness"; in terms of its ability to open up all things and connect all affairs, it is called "communication"; in terms of its subtle and indescribable nature, it is called "spirit"; and in terms of its adaptability, it is called "ease." When the five constants of benevolence, righteousness, propriety, wisdom, and faithfulness are combined, it is called "the Way."

上既言天地之神、大易之道窮變盡神，妙用無方，不可以方隅形體而求之，此又言天地生成之道。夫獨陽不能自生，獨陰不能自成，是必陰陽相須，然後可以生成萬物。故於冬至之日，陽氣下施，散而為春夏，以生成萬物，以至洪者纎者、髙者下者皆遂其生，以盈滿於天地之間。然萬物既生，不可不成之，故於夏至之日，陰氣下施，散而為秋冬，以成就萬物，以至洪者纎者、髙者下者皆遂其性，以成就於天地之間。是一陰一陽互相推蕩，天覆而地載，日照而月臨，所以謂之道也。

The previous passage has already explained the mysterious nature of heaven and earth, and the principle of the Zhou Changes (I Ching) which exhausts all transformations and divine mechanisms, with its subtle applications not confined to specific directions or forms, and cannot be sought through position or shape. Now we will explain the principle by which heaven and earth generate and nurture things. Alone, yang cannot generate itself, and alone, yin cannot complete itself. It is only when yin and yang rely upon each other that they can generate and nurture all things. Therefore, on the day of Winter Solstice, yang energy begins to descend and spread out, dispersing to become spring and summer, thus generating and nurturing all things, so that large and small, high and low, each can fulfill their nature and fill the space between heaven and earth. However, once things have been generated, they cannot avoid maturing, so on the day of Summer Solstice, yin energy begins to descend and spread out, dispersing to become autumn and winter, thus completing all things, so that large and small, high and low, each can fulfill their nature and complete themselves in the space between heaven and earth. Thus, yin and yang alternately shift and interact, with heaven covering and earth supporting, the sun shining and the moon illuminating, which is called the Dao.

繼之者善也。

The classic text says: Those who can carry forward the principle of yin and yang are considered virtuous.

義曰：夫天地之道、陰陽之功生成萬物，千變萬化以盈滿於天地之間，使高者得其髙之分，卑者得其卑之理。聖人得天地之全性，繼天地生成之功，以仁愛天下之物，以義宜天下之眾，使居上者不陵於下，在下者不過其分，是聖人繼天養物之功以為善行也。故乾卦曰元者善之長，是言天以一元之氣為眾善之長，聖人繼其元善之功以理於物也。

Hu Yuan explained that the way of heaven and earth, the function of yin and yang, generate and nourish all things. There are myriad changes and transformations that fill the space between heaven and earth, enabling those in high positions to occupy their proper places and those in low positions to abide by their appropriate roles. The sage inherits the complete nature of heaven and earth, and continues the function of heaven and earth in generating and nurturing all things: using benevolence to care for all things under heaven, and using righteousness to regulate all people. This ensures that those in superior positions do not oppress those below, and those in inferior positions do not exceed their proper roles. This is the virtuous conduct of the sage, who inherits the function of heaven in nurturing all things. Therefore, the "Wenyan" section of the "Qian" hexagram says "Yuan" is the beginning of all virtues. This means that heaven uses the primordial qi as the starting point of all goodness. The sage inherits the function of this primordial goodness and uses it to govern all things.

成之者性也。

The classic text says: Those who can actualize the principle of yin and yang within themselves are called nature.

義曰：性者，天所稟之性也。天地之性寂然不動，不知所以然而然者，天地之性也。然而元善之氣受之於人，皆有善性，至明而不昏，至正而不邪，至公而不私。聖人得天地之全性，純而不雜，剛而不暴，喜則與天下共喜，怒則與天下共怒，以仁愛天下之人，以義宜天下之物，繼天下之善性以成就己之性。既成就己之性，又成就萬物之性；既成就萬物之性，則於天地之性可參矣。是能繼天地之善者，人之性也。

Hu Yuan explained that what is called "nature" is the inherent nature bestowed by Heaven. The nature of Heaven and Earth is still and unmoving, inexpressible as to why it is so yet naturally so; this is the nature of Heaven and Earth. Once the original benevolent qi is received by humans, each person then possesses a benevolent nature: extremely clear and not obscured, extremely upright and not perverse, extremely just and not biased. The sage receives the complete nature of Heaven and Earth, pure and unimpeded, strong and not fierce, joyful in harmony with the joy of all under heaven, angry in harmony with the anger of all under heaven; using benevolence to love all people, using righteousness to order all things, inheriting the shared benevolent nature of all under heaven to perfect his own nature. Having perfected his own nature, he also perfects the nature of all things; having perfected the nature of all things, he can be ranked with Heaven and Earth as the third. Therefore, it is said that the one who can inherit the benevolence of Heaven and Earth is precisely human nature.

仁者見之謂之仁，知者見之謂之知。

The text says: The benevolent person sees this way and calls it benevolence; the wise person sees this way and calls it wisdom.

義曰：夫聖人得天性之全，故五常之道無所不備；賢人得天性之偏，故五常之道多所不備，或厚於仁而薄於義，或厚於禮而薄於信，是五常之性故不能如聖人之兼也。

Hu Yuan explained that the sage possesses the complete nature of Heaven, thus the five constant virtues of benevolence, righteousness, propriety, wisdom, and faithfulness are all fully present; the virtuous person only possesses one aspect of the heavenly nature, so the five constant virtues are often lacking: some are benevolent but lack righteousness, some emphasize propriety but lack faithfulness. It is precisely because the nature of the five constants is inclined towards one aspect that they cannot be fully possessed as the sage does.

夫大易之道，卦於伏羲，重於文王，爻辭於周公，是三聖人垂萬世法則之書，其間寫天地水火風雷山澤之象，本凖擬於天地，統鬼神之妙用，惟變所適，量時制宜，故不可一義而求之也。若仁者見之則知聖人之仁，知者見之則知聖人之知，是各資其分而已矣。

The Zhou Changes (I Ching) is a book of principles left by three sages: Fuxi created the hexagrams, King Wen arranged them into sixty-four hexagrams, and the Duke of Zhou composed the line statements. The book depicts the images of heaven and earth, water and fire, wind and thunder, and mountains and marshes. These images were originally created by comparing with heaven and earth, encompassing the subtle workings of spirits and deities. They change according to circumstances, balancing situations and adapting to events. Therefore, they cannot be interpreted with a single meaning. A kind-hearted person reads it and sees the benevolence of the sages; a wise person reads it and sees the wisdom of the sages. This is merely each person interpreting it according to their own nature and disposition.

百姓日用而不知，故君子之道鮮矣。

The classic text says: The common people use this Dao every day without realizing they are using it, so those who truly understand the Dao of the gentleman are very few.

義曰：夫聖人得天地之正性，繼天地之行事，故無所不知，無所不明。賢人得天地之偏，又可以仰及於聖人之行事，然聖人之道至深至奧，賢人尚可以偏窺之；至於天下百姓常常之人，得天性之少者，故不可以明聖人所行之事。

Hu Yuan explained that the sages inherited the pure nature of heaven and earth, and carried on their actions, so they knew everything and understood everything clearly. The virtuous men only inherited one aspect of the nature of heaven and earth, yet they could still look up to and approach the deeds of the sages; the way of the sages was extremely profound and subtle, and the virtuous men could only glimpse it from one side. As for the common people of the world, they inherited even less of the heavenly nature, so they could not understand the deeds of the sages: they daily benefited from this doctrine, yet could not explain the reasons behind it.

夫大易之道載聖人之行事，包乾坤之生育、鬼神之妙用、人道之終始，無不備於其間。聖人體其用，成其功業，發見於天下，則天下之人咸戴而行之，莫知所以然而然也。然而聖人君子雖能體易道以為用，觀易道以施化，然能悟君子之道者亦鮮矣。

The Zhou Changes record the conduct of the sage, encompassing the generative functions of Heaven and Earth, the subtle workings of ghosts and spirits, and the beginning and end of human affairs. Nothing is lacking within it. The sage observes its principles, accomplishes his achievements, and manifests them to the world, so that all people honor and follow them, yet they cannot explain why. However, although the sage and the virtuous person can understand the principles of the Zhou Changes and apply them, and observe them to promote education, those who truly comprehend the way of the virtuous person are still few.

顯諸仁，藏諸用。

The classic text says: display benevolence externally and conceal utility internally.

義曰：上言神之所為，此論易道之大與神功不異也。顯諸仁者，言道之為體，顯見仁功，衣被萬物，是其顯也；藏諸用者，謂潛藏功用，不使物知，是藏諸用也。夫天地之道，乾剛坤柔，日臨月照，春生夏長，秋殺冬藏，使萬物綿綿而不絶者，天地生成之仁也，然不知天地生成之用也。

Hu Yuan explained: The previous passage discussed the mysterious power of the divine, while here we discuss the grandeur of the Way of the Zhou Changes, which is no different from that mysterious power.the so-called "显诸仁" means that the Way, as the fundamental principle, manifests the efficacy of benevolence, covering and nurturing all things, which is its manifest aspect; and "藏诸用" means that it conceals its function, so that all things do not perceive it, which is its hidden aspect. The Way of heaven and earth, with the male principle (Qian) being strong and the female principle (Kun) being gentle, the sun and moon taking turns to illuminate, spring for growth, summer for flourishing, autumn for harvesting, and winter for concealment, enabling the continuous continuation of all things, this is the benevolence of heaven and earth in nurturing life; yet people do not know how heaven and earth actually exert this function.

夫聖人之道，恩涵澤浸，政漸仁煦，薄賦輕役，恤孤軫貧，使百姓安其土而不遷，勸其功而樂事者，聖人生成之仁也，然不知聖人生成之用也。夫大易之道，寂然不見其體，杳然不見其形，以之悅懌生民，功業萬世，施為徳澤，則可以衣被萬物，是顯諸仁也；及夫推究原本，測度云為，不見其跡，是藏諸用也。是大易之與天地鬼神無以異也。

The way of the sage is also like this: benevolence and virtue permeate people's hearts, government orders are gentle and the spirit of benevolence is warm and nurturing. Lightening taxes and reducing forced labor, caring for the orphans and the weak, and showing compassion to the poor, so that people can live in peace in their native land without needing to migrate, and encouraging them to diligently pursue their occupations and take pleasure in their duties. This is the benevolence of the sage in nurturing the people. Yet people still do not know how the sage actually exercises this function. The way of the Zhou Changes is so quiet that its essence cannot be seen, so profound that its form cannot be perceived. It brings joy to the people, accomplishes great achievements for all generations, and spreads its grace to all things. This is how benevolence is revealed. But when people investigate its origin and examine its actions, they cannot find any trace. This is how its function is hidden. Therefore, the Zhou Changes is no different from heaven and earth, spirits, and ghosts.

鼔萬物而不與聖人同憂。

The scripture says: Heaven and Earth move and stir, promoting the growth of all things, yet they do not concern themselves with worrying about all things as a sage would.

義曰：夫天地之道，以時而生，以時而殺，雷霆以鼔動之，風雨以滋潤之，使萬物洪者纎者、髙者下者皆遂其性。或萬物之中有夭折暴亡、凶荒札瘥者，皆任自然之理，不能憂恤之。

Hu Yuan explained that the way of Heaven and Earth follows the seasons to generate and to subdue; using thunder to move all things and using wind and rain to nourish all things, so that all things, whether large or small, high or low, can fulfill their nature. Among all things, if there are cases of premature death, sudden demise, disaster, or epidemic disease, Heaven and Earth simply allow them to follow the natural order, without worrying or comforting them.

夫聖人代天牧民，繼天之善，以仁義之道生成於天下，物之夭折暴亡、凶荒札瘥者，常如己內於溝壑之中。是天地之道但能鼔舞於萬物，而不能憂恤於萬物也；聖人能生成於萬物，又能憂恤於萬民也。惜乎聖人所不得者，天地之權也。故大易之道載天地生成之理，而不能與聖人同憂也。老子曰：天地之道，氣猶槖鑰，以萬物為芻狗者，此也。

The sage acts on behalf of Heaven to govern the people, continuing Heaven's benevolence, and nurtures the world with the principles of benevolence and righteousness. When someone dies young or suffers from calamity, plague, or disaster, he always feels as if he had pushed them into the ditch. This shows that the way of Heaven and Earth can only stimulate the growth of all things, but cannot worry for them. The sage can nurture all things and also worry and comfort the people. Unfortunately, the sage lacks the power of Heaven and Earth. Therefore, the way of the Zhou Yi, although recording the principles of Heaven and Earth nurturing things, cannot possess the concern and anxiety of the sage. The Dao De Jing says: Between Heaven and Earth, that vital energy is like a bellows, constantly stirring. Heaven and Earth regard all things as sacrificial straw dogs, letting them be born and die naturally. This is exactly what it means.

盛徳大業至矣哉。

The virtue of nurturing and generating all things is extremely abundant, and the achievements of the sage are extremely vast, truly reaching the pinnacle! Here, "shengde" refers to the virtue of continuous generation and daily renewal, and "daye" refers to the accomplishments of possessing the world and encompassing all things.

義曰：此已下至「陰陽不測之謂神」為一章，此是十翼之中第五章。今註疏之說皆以謂「顯諸仁，藏諸用」而下至「道義之門」為一章。今觀「顯諸仁，藏諸用，鼔萬物而不與聖人同憂」三句，皆言上文天地不測之事，故自此「盛徳」已下至「陰陽不測之謂神」為一章；自「夫易廣矣大矣」而下至「易簡之善」為一章。

Hu Yuan remarked: From here on down to the sentence "Yin and yang are called divine because they are unpredictable," these should be considered as one chapter. This is the fifth chapter of the "Xiyi" (Commentary on the Changes) from the Ten Wings of the "Yijing." At that time, the commonly circulated annotated editions divided from "Manifesting in benevolence, concealing in function" down to "the gate of Dao and righteousness" as one chapter. However, upon closer examination, the three sentences "Manifesting in benevolence, concealing in function, stirring all things without sharing the anxiety of sages" all discuss the matters of heaven and earth's nurturing and transformation that were mentioned earlier, and their meaning still belongs to the previous chapter. Therefore, from the sentence "Great virtue" down to "Yin and yang being unpredictable is called divine" should be considered as one chapter; then from "The Book of Changes is vast and great" down to "the simplicity and ease of the Book of Changes" should be considered as another chapter.

「盛德大業至矣哉」者：夫天地之道，無所不生，無所不育，以生成之功言之，其徳至廣而其功至大也。聖人法天之用，廣生成之道，萬物由之而通，政教由之而理，而又作工巧以便器用，立商賈以通有無，為之綱罟則以畋以漁，為之耒耜則以耘以耨，天下之人至於昆蟲草木，無不被其賜者，是聖人充盛之徳、廣大之業至極矣哉。然必云「盛徳大業」者，蓋施於行則為徳，行於事則為業也。

The phrase "Sheng De Da Ye Zhi Yi Zai" means: the great virtue and great achievements have reached their ultimate state. The principle of the operation of heaven and earth has no single thing that is not generated by it, nor any that is not nurtured by it. In terms of the accomplishment of creation, its virtue extends widely to all things, and its function reaches everywhere. The sage takes the action of heaven as a model, promotes this principle of generation and cultivation: all things thus find their proper course, and government and education are thus properly managed. He also makes various ingenious tools to facilitate the people's daily use, establishes commerce to enable the exchange of goods; he invents nets and traps, so people can hunt and fish; he makes plows and hoes, so people can till the soil and clear weeds. All people, even insects and grasses and trees, are not without the benefit of this. This is the sage's full virtue and great achievements having reached their ultimate state. As for why it is specifically divided into "Sheng De" (great virtue) and "Da Ye" (great achievements), it is because the same thing, when practiced in personal cultivation, is called "De" (virtue), and when applied to practical deeds, is called "Ye" (achievement).

富有之謂大業。

All things are present and full, which is called "Great Achievement."

義曰：自此已下覆說「大業」「盛徳」，因廣明《易》與乾坤之事。夫天之生物盈滿於天地之間，則謂之富；聖人法天之行事，布其徳澤，施其教化，竭天下之財用，聚天下之民物，以為之富有，富有天下，措當世於不拔，故謂之大業也。

From this sentence onwards, the text goes back to elaborate separately on the previous concepts of "great undertaking" and "abundant virtue," using them to broadly explain the principles of the Zhou Changes (I Ching) and the two trigrams, Qian (Heaven) and Kun (Earth). Heaven generates all things, filling the space between heaven and earth. This omnipresence is called "richness." The sage emulates Heaven in governing affairs: bestowing grace, promoting moral education, mobilizing the wealth and resources of the world, and gathering the people and resources of the world, thus making the state rich. Being rich in the whole world, yet able to establish the present age on an unshakable foundation, is called "great undertaking."

日新之謂盛徳。

Each day becomes more renewed and never ceases, which is called "abundant virtue."

義曰：夫天地之道，日往月來，陰極陽生，四時更變，寒暑相推，一日復一日，其徳愈新，以至生成萬物，日日而盛大。聖人法此天地之道，増修其徳，持循政教，適時之變，量事制宜，使其徳日日盛大。

The principle of the operation of heaven and earth is that the sun sets and the moon rises, when yin energy reaches its extreme, yang energy arises, the four seasons alternate in turn, cold and heat shift alternately, one day follows another, its virtue constantly renews itself, thus generating and completing all things, becoming more and more grand. The sage follows this principle of heaven and earth, constantly cultivating and enhancing his virtue, maintaining and adjusting his decrees and education, adapting to the changes of the times, weighing the importance of matters and establishing appropriate measures, so that his virtue also becomes more and more grand.

生生之謂易。

Things keep coming into being and transforming continuously, which is called "Easy."

義曰：生生者，陰生陽，陽生陰也。天地之道、聖人之徳，以富有言之則謂之大業，以日新言之則謂之盛徳，而又生成之道，變化死生，生而復死，死而復生，使萬物綿綿而不絶者，天地聖人之徳業也。

The concept of "shengsheng" refers to the generation of yin giving rise to yang, and yang in turn giving rise to yin, in a continuous cycle. The principles of heaven and earth, as well as the virtue of sages, are called "daye" from the perspective of being all-encompassing and boundless, and "shengde" from the perspective of daily renewal. Its transformative and productive function is manifested in the changes of life and death—birth followed by death, death followed by birth—ensuring the continuous succession and unending continuation of all things. This is precisely the shared virtue and achievement of heaven and earth as well as sages.

夫大《易》之道，盡七九八六之數，寫天地水火雷風山澤之象，總陰陽生殺之理，包人事萬物之宜，變而必通，終而復始，隨時之變，因事制宜，凖擬天地之間，則其功不異，是生生相續而不絶也。

The principles of the Zhou Changes encompass the numbers obtained through divination with yarrow stalks, namely the minor yang seven, the old yang nine, the minor yin eight, and the old yin six. It depicts the eight natural phenomena: heaven, earth, water, fire, thunder, wind, mountain, and marsh. It summarizes the principles of the growth and decline of yin and yang, and includes the appropriate measures for human affairs and all things. After change, it must become通畅, and after completion, it begins anew, adapting to circumstances and establishing suitable methods according to the situation. By comparing it to the operation of heaven and earth, its effectiveness is no different from that of heaven and earth—this is the continuous cycle of generation and renewal, never ceasing.

成象之謂乾。

It becomes the image of the strong and vigorous things in the world, which is called "Qian."

義曰：乾者，健也。夫天以一元之氣，仰而望之，其色蒼蒼然，下周於地，其狀如倚杵。南樞入地三十六度，北樞出地三十六度，一書一夜凡行九十餘萬里，自古至今未嘗有毫釐之差忒，亦未嘗有分毫之不及，以至生成萬物，皆以乾健而神其用，以成就萬物之形狀。非剛健之功則不能如是也，故伏羲始畫乾卦，皆取健用為象也。

The meaning of "Qian" (乾) is firm and vigorous. Heaven is composed of a single, undifferentiated vital energy, and when looked up at, it appears vast and boundless. It extends downward to encircle the earth, resembling an inclined wooden pestle. The southern celestial pole is thirty-six degrees below the horizon, while the northern celestial pole is thirty-six degrees above it, and in one day and night, it travels over ninety thousand li. From ancient times to the present, its movement has never deviated by the slightest, nor has it ever been delayed in the slightest. Until it transforms and creates all things, it operates mysteriously through this vigorous force, thus forming the shapes and appearances of all things. Without this vigorous function, such a result would be impossible. Therefore, when Fuxi first drew the Qian trigram, he took the aspect of firmness and vigor as the basis for his symbolic representation.

效法之謂坤。

Modeling after Heaven and carrying forth the nurturing and generation of all things, this is called "Kun."

義曰：坤者，順也。夫坤地之道，承天之氣而始終萬物，無所不載，無所不生，皆效天而生育之，故伏羲畫坤之卦，亦皆取效坤順之義而名曰坤。然則必言「成象之謂乾，效法之謂坤」者，蓋萬物之生必由天道剛健，然後成其形象；地道柔順，必得陽氣，然後順其物理。以人事言之，乾則為君之象，坤則言臣之道，天下之事非君不能立，庶政之設非臣不能行也。

"The meaning of 'Kun' is to be gentle and yielding. The way of the earth is to accept the energy from heaven, thus beginning and completing the nurturing of all things. Nothing is not carried by it, and nothing is not generated through it. All things follow the way of heaven to cultivate and transform. Therefore, when Fuxi drew the Kun hexagram, he also took this meaning of following and yielding, naming it 'Kun'. As for why it is specifically said 'the manifest image is called Qian, and the following is called Kun', it is because the generation of all things must first have the vigorous nature of the heavenly way to form the shape and image of things; and the way of the earth, being gentle and yielding, also needs the yang energy to smoothly follow the principles of all things. If we take human affairs as an analogy, Qian represents the sovereign, and Kun represents the subject's duty: great affairs of the world cannot be established without a sovereign; various administrative tasks cannot be carried out without subjects."

極數知來之謂占。

By thoroughly investigating the numbers of the divination tortoise shells to foresee the future, this is called 'divination'.

義曰：夫大《易》之道，總包天地，動賾鬼神，天下之事不言而自知，吉凶之道未萌而先見，皆聖人以蓍象之數占其事物之理，逆知來事之意，考其行事之驗，以成其文也。故下文所謂「將有為也，問焉而以言，其受命也如響」，此之謂也。

The principles of The Zhou Changes encompass the whole of heaven and earth, capable of sensing deep and hidden matters and the workings of ghosts and spirits. All things under heaven become clear without needing to be spoken of, and the trends of good or ill are seen before they even begin to manifest. This is what the sages achieved through the use of the yarrow stalks and the hexagrams, revealing the inner principles of things and foreseeing future developments. They then verified these predictions through actual events, and recorded them as the line statements of the hexagrams. Therefore, the following says, "About to take action, one consults the yarrow stalks and asks with words; it responds as if echoing immediately," referring precisely to this matter.

通變之謂事。

Understanding change and following the trend to act, this is called "affair."

義曰：夫暑徃則寒來，陽生則陰伏，物之所以理，事之所以通，生而後滋，周而復始，皆自於變化之力也。故黃帝通其變，使民不倦，神而化之，使民宜之，《易》窮則變，變則通，通則久，是皆自通變之道，然後成天下之事也。

When the heat of summer passes, the cold of winter comes; when yang energy arises, yin energy retreats. All things are able to follow their proper principles, and affairs can proceed smoothly because they are born and then continue to grow, completing a cycle and then beginning anew. All of this arises from the power of change. Therefore, the "Xiwai" section of the "Zhouyi" says about the Yellow Emperor: "He understands change and thus the people are not weary; he transforms things in a mysterious way, so the people can live in harmony." He understands the changes of things, so the people are not tired; he subtly transforms them in a divine manner, so the people can live in accordance with their proper conditions. It also says that the principle of the "Zhouyi" is that when something reaches its limit, it changes; when it changes, it becomes unobstructed; when it becomes unobstructed, it can endure. All of these are based on first mastering the principle of change and transformation, and only then can one accomplish great deeds in the world.

陰陽不測之謂神。

The subtle and profound effects of the interaction between yin and yang are called "spirit" (shen).

義曰：夫萬物之生，皆由天地陰陽之功以生成之。然生成之道，周而復始，極而復生，不言而信，不疾而行，以至變化之理及究其生育之形，不可得而知也。

All things come into being through the transformative power of heaven and earth, yin and yang. However, this process of transformation completes a cycle and then begins anew, reaching its extreme and then re-emerging. It speaks not a word yet all things naturally obey, it does not rush yet it is present everywhere. Thus, the principles of change and the process by which all things take form remain ultimately unknown to humans. This profound and indescribable nature is called "shen."

夫《易》廣矣大矣。

The principles contained in The Zhou Changes are both vast and boundless, and grand and infinite.

義曰：自此已下至「易簡之善配至徳」為一章，此十翼之中第六章，贊明大《易》之道至廣而至大也。夫《易》變化極於四達，是「廣」矣；窮於上天，是「大」矣。故下文云「廣大配天地」是也。

Hu Yuan remarked: From here on down, until the sentence "the simplicity and ease of the Book of Changes are perfectly matched with the highest virtue," constitutes one chapter, which is the sixth chapter of the Ten Appendices, the Xi Ci Shang. It is used to praise and explain the vast and great nature of the Way of the Zhou Changes. The changes discussed in the Zhou Changes extend in all directions to the utmost, which is called "broad"; pursuing upward to the heavens, which is called "great." Therefore, the following text says "broad and great correspond to heaven and earth," which is precisely this meaning.

以言乎逺則不御。

From a distant perspective, the way of the Zhou Changes cannot be hindered when it is spread out.

義曰：逺者，四逺之外而不御止也。夫大《易》之道至廣而至大，極天地之淵蘊，盡人事之終始，推於天下則天下之事無不備，施之萬世則萬世之事皆可知，窮於四逺則四逺之處不能以御也。

What is meant by "far" is that it is pushed to the utmost extremities in all directions, and nothing can hinder it. The way of the Zhou Changes is both broad and grand: it exhausts the hidden mysteries of heaven and earth, and comprehends the beginning and end of human affairs. When applied throughout the world, nothing in the world is beyond its scope; when applied to all generations, all matters of future ages can be inferred from it. It is pushed to the farthest reaches, and even the most distant places cannot block it.

以言乎邇則靜而正。

From a more immediate perspective, the way of the Zhou Changes is quiet and still, upright and unbiased.

義曰：邇謂近也。夫邇近之地，目所可覩，耳所可聞，思慮之所可及之處也。故大《易》之道雖於邇近之間窮理盡性，耳目之所覩，思慮之所及，寂然不見其形，杳然不見其跡，雖邪僻之不能幹，至於幽，至於靜，黙然而得其正者，大《易》之道也。

"Er" means near. By "close at hand," it refers to the range that can be seen by the eyes, heard by the ears, and thought about by the mind. The way of the Zhou Changes (I Ching) even investigates physical principles and fully reveals its inherent nature within such a close range. However, when viewed from the perspective of what can be seen with the eyes, heard with the ears, and thought about by the mind, it is silent, invisible in form, and difficult to find. Even if there are perverse and improper things, they cannot interfere with it. It is hidden in the most secluded place, calm in the most still place, and remains silent yet naturally conforms to the right path. This is the way of the Zhou Changes (I Ching).

以言乎天地之間則備矣。

In the entire universe, the principles of the Zhou Changes are fully encompassed.

義曰：言大《易》之道至廣而至大：以言乎遐逺之間，則不可御止；以言乎邇近之處，則其道靜黙；以言乎天地變化之道，則無所不備矣。

This speaks of the Way of the Zhou Changes being both vast and grand: from the distant perspective, it spreads out without obstruction; from the near perspective, it quietly exists; from the perspective of all changes in the universe, nothing is lacking.

夫乾其靜也専。

When Qian is at rest, it remains focused and stable without scattering.

義曰：乾者，天之用也。夫乾之體至剛至健，一晝一夜凡行九十餘萬里，其剛健之徳也如此。夫然而生育之時，雖純陰用事而坤道承陽之氣以發生萬物，雖當純陰用事之時，而陽氣凝然靜黙，任其専一之道以生於物也。

"Qian" refers to the function of Heaven. The essence of Qian is extremely strong and dynamic, traveling over ninety thousand li in a single day and night. Its strong and vigorous nature is like this. However, in the process of nurturing all things, sometimes when pure Yin is dominant, it is the坤 (Kun) path that receives the Yang energy to generate all things; even when pure Yin is dominant, the Yang energy remains condensed, still and silent, maintaining its single and unwavering nature, thereby nurturing all things.

其動也直。

When the Trigram Qian (Heaven) is activated, it proceeds straight and unswerving, upright and not crooked.

義曰：直謂正直也。言乾之用，雖未生萬物之時，其靜也専，及其陽氣下降於地以生萬物，其運轉則四時不忒，寒暑無差，剛而得正。

"Zhi" means uprightness. This refers to the function of Qian: when it has not yet nurtured all things, it remains quiet and focused; when the yang energy descends to the earth and begins to nurture all things, its movement ensures the seasons proceed without error and the cold and heat do not deviate, being strong yet not losing its upright and centered nature.

是以大生焉。

This is why Qian can widely generate all things.

義曰：言天地之道，以其専一至靜之徳運動而不失其正，是以能大生於萬物也。

This refers to the way of Heaven and Earth, which operates through a single, profoundly still virtue, yet always maintains the principle of central correctness, thus being able to greatly nurture and sustain all things.

夫坤其靜也翕。

When K'un is at rest, it gathers inward and remains concealed without being revealed.

義曰：翕者，斂也。夫坤之道凝然在下，承天陽之氣以生於萬物，當陽氣未降之時，則翕斂其氣，閉藏其用也。

"Xī" means to converge or gather in. The Earthly Principle (Kun) gathers and stabilizes in the lower position, receiving the yang energy from Heaven to nurture all things; when the yang energy has not yet descended, it gathers its own energy together and holds back its function.

其動也闢，是以廣生焉。

When the Earth Trigram moves, it opens up and spreads out, thus being able to widely cover the earth and nurture all things.

義曰：夫坤之道凝然在下，翕斂其氣，閉藏其用而不動，及其陽氣下降之時，開闢其用，承陽之氣以生於物，是以其生育之道至廣而無限極也。

The Earthly Trigram, representing Earth, remains stable and condensed at the lower position. Initially, it gathers and conceals its energy, keeping its function hidden and not acting. When the Yang energy descends, it then opens up its function to receive the Yang energy and nurture all things. Therefore, its nurturing scope is extremely vast, without any boundaries.

廣大配天地。

The breadth and grandeur of The Zhou Changes can match the heavens and earth.

義曰：此已下申明大《易》之道也。言大《易》之道至廣而至大，無所不包，無所不備，上可以配之於天，下可以周之於地，其道至深而至逺也。

From here on, it further explains the way of the Zhou Changes. It says that the way of the Zhou Changes is both broad and grand, encompassing everything and possessing all things; it can match the heavens above and pervade the earth below, its principles being profoundly deep and infinitely vast.

變通配四時。

The Zhou Changes (I Ching) is changeable and penetrating, capable of matching with the four seasons.

義曰：夫《易》之道至幽至賾，惟變所適，生而不絶，周而復始，變通之道無所常定，亦可以配於四時。至如乾坤之道、生殺之理：春則生之，生之不已必夏長之，長之不已必秋成之，成之不已必冬乾之。是四時生殺皆有其時而變通，《易》有變通之理，所以配於四時也。

The principles of the Zhou Changes are extremely profound and intricate, following change to reach a suitable state; they continuously generate and cycle repeatedly, with their methods of transformation having no fixed patterns, thus they can be matched with the four seasons. Take the principles of the Trigrams Qian and Kun, and the processes of growth and decline: in spring, all things sprout; if sprouting continues into summer, it must lead to growth; if growth continues into autumn, it must result in ripening; if ripening continues into winter, it must lead to withering and storage. This shows that the processes of growth and decline in the four seasons each have their proper order and mutually transform and adapt. The Zhou Changes also possess the principle of transformation, hence they can be used to correspond with the four seasons.

陰陽之義配日月。

In The Zhou Changes, the principle of yin and yang being opposite can be paired with the sun and moon.

義曰：夫《易》之中有陰陽，猶乾坤之有日月。夫日者是至陽之精，照於晝而為明；月者是至陰之精，照於夜而為明。故大《易》之道，變通之理有剛有柔，有陰有陽，猶乾坤之有日月，運其寒暑以成晝夜。

The Zhou Changes contain yin and yang, just as the trigrams Qian and Kun contain the sun and moon. The sun is the essence formed by the extreme yang energy, illuminating the day and becoming light; the moon is the essence formed by the extreme yin energy, illuminating the night and becoming light. Therefore, the way of the Zhou Changes has the principle of change and adaptability, which includes both firmness and softness, as well as yin and yang, just as the sun and moon between Qian and Kun drive the coming and going of cold and heat, forming the alternation of day and night.

易簡之善配至徳。

The simplicity and clarity of the Zhou Changes can be matched with the highest virtue of heaven and earth.

義曰：夫大《易》之道，包含萬象，至纎至悉，無所不載，然而其道簡易，不尚煩勞，可以配天地之至徳也。

The principles of the Zhou Changes encompass all things, being detailed and subtle, yet they are simple and easy to follow, not favoring complexity and labor. It is precisely for this reason that they can be in harmony with the highest virtue of heaven and earth, which is natural and effortless.

子曰：《易》其至矣乎！

Confucius said: The principles explained in The Zhou Changes have probably reached their ultimate point!

義曰：此已下至「成性存存，道義之門」為一章，此讚美《易》道至大至廣也。

Hu Yuan remarked: From here on down, until the sentence "constancy in nature, the gate of the Way and righteousness," constitutes one chapter, which is a praise of the Way of the Zhou Changes being both vast and extensive.

夫《易》，聖人所以崇徳而廣業也。

The Zhou Changes is a means used by the sages to promote and enhance their virtue and expand their achievements.

義曰：夫大《易》之道至廣而至極，上可以括天之髙明，下可以包地之博厚，聖人用之，可以增崇其至徳，廣大其功業也。

The principles of the Zhou Changes are both extensive and ultimate: they can encompass the lofty brightness of the heavens above and embrace the profound vastness of the earth below. The sages apply them to constantly elevate their moral cultivation and to continually expand their achievements.

知崇禮卑。

Wisdom should be as lofty as Heaven, and propriety should be as humble as Earth.

義曰：夫萬物之理、萬事之原，不能出於聖人之知；然聖人之知必由禮而修飾之。故知崇則如天之高，至貴而人莫能及；故禮卑如地之下，至而人不能出。是至崇者不能及於知之髙，至卑者不能出於禮之用也。

The principles of all things and the origins of all affairs cannot go beyond the wisdom of the sages; yet the wisdom of the sages must be constrained and refined by rites. Therefore, wisdom is lofty, like the heavens, high and unattainable; rites are humble, like the earth, spreading out so widely that no one can step beyond their reach. This means that nothing can be higher than the wisdom of the sages, and nothing can be lower than the influence of rites.

崇效天，卑法地。

The higher part follows the pattern of Heaven, and the lower part follows the pattern of Earth.

義曰：言聖人之知崇而上效於天，禮卑而下法於地。知以幽逺為上，則為崇；禮以卑退為本，故為卑也。

This refers to the wisdom of sages being lofty and reaching upward to emulate heaven; the rites of sages being humble and reaching downward to emulate earth. Wisdom values depth, obscurity, and vastness as its highest attainment, hence it is called "Chong" (reverence). Rites value humility and yielding as their fundamental principle, hence it is called "Bi" (humility).

天地設位，而《易》行乎其中矣。

Heaven is above, Earth is below; once their positions are established, the principles of the Zhou Changes operate continuously between them.

義曰：夫天以純陽之氣積於上，地以柔陰之氣積於下。天地初判，二位既設，則大《易》之位、萬物之情以行於天地之間矣。

Heaven is formed by the accumulation of pure yang energy above, and Earth is formed by the accumulation of soft yin energy below. When heaven and earth first separated, the two positions above and below were established, and the principles of the lines (yao) in the Zhou Changes and the actual conditions of all things began to operate between heaven and earth.

成性存存，道義之門。

Realizing one's true nature and ensuring the perpetual continuation of the nature of all things, this is the gateway through which the Way enters and exits.

義曰：性者，天所稟之性也。存存者，不絶之貎也。夫人稟天地之善性，至明而不昏，至正而不邪，至公而不私。若能觀天之性而成就己之性，則可以生成於天下，以盡萬物之性，使萬物之性存存而不絶，而道義之門自此塗而出也。

"Xing" refers to the inherent nature bestowed by Heaven upon humans; "cun cun" means continuous and ever-preserved. The goodness inherited from Heaven and Earth that humans receive is originally extremely clear and not obscured, extremely upright and not perverse, extremely impartial and not biased. If one can observe the nature bestowed by Heaven and thus realize one's own inherent nature, he can nurture the world and exhaust the inherent nature of all things, making the nature of all things continuous and preserved without interruption; thus, the gate of the Way and righteousness is opened through this path.

若夫不能觀天之性以正己之性，則於邪佞而放僻之事從而至矣。如是，則不能成其道義之門，不能開通其物。故此大《易》之道凖擬於天地，至公至正，無私無曲，成其治性之道存存而不絶，成其道義之門，為人之所出入而取法也。

In reverse, if one cannot observe the nature bestowed by Heaven to correct one's own nature, then acts of wickedness, flattery, and reckless eccentricity will follow one after another. In this way, the gate of righteousness cannot be established, and all things cannot be guided and connected. Therefore, the way of the Zhou Changes takes the heavens and earth as its standard: it is extremely just and upright, without partiality or distortion; it establishes the method of cultivating one's nature, ensuring its continuity, thus building the gate of righteousness for people to enter and follow.

聖人有以見天下之賾，而擬諸其形容，象其物宜。

The sage had the ability to perceive the hidden and obscure realities of all things under heaven, and thus used hexagram lines to imitate their forms and conditions, and hexagram images to symbolize the appropriate boundaries for each.

義曰：自此已下至「負且乗，致寇至，盜之招也」為一章。注以謂至「其臭如蘭」，則非也。上既言《易》道變化神理不測，此又明聖人見天下之賾，以成萬物之形象也。賾者，幽賾也，人之難見者也。

Hu Yuan remarked: From here on down, until the sentence "bearing and riding, leading to the arrival of bandits, this is an invitation to thieves," constitutes one chapter. The old annotations divided this chapter up to "its scent is like orchid," which is incorrect. The previous text has already explained that the Zhou Changes are changeable and marvelous, with meanings difficult to grasp. Here it further explains how the sage perceives the subtle and hidden truths of the world, thus creating the forms and images of the hexagrams. The term "赜" refers to the deep and complex aspects, which are things that people find hard to see clearly.

言聖人推測天下之幽賾，以擬度萬事之理，以凖擬萬物之形容，以象萬物之所宜，使皆各得其宜，各順其性。至如剛之理則擬乾之形容，柔之理則擬坤之形容，艮之性則言其止，震之性則言其動，陽物則言其剛，陰物則言其柔。若泰卦則言泰之形容，象其泰之物宜；若否卦則言否之形容，象其否之物宜。其六十四卦之中皆有所象矣。

This refers to the sages investigating and measuring the profound and obscure aspects of the world, using them to comprehend the principles of all things, to resemble the forms of all things, and to symbolize the appropriate boundaries of each thing, so that each can find its proper place and follow its nature. For instance, the principle of strength is compared to the form of Qian; the principle of flexibility is compared to the form of Kun. The nature of Gen is stillness, so it speaks of stopping; the nature of Zhen is movement, so it speaks of motion. For things of yang, it speaks of firmness; for things of yin, it speaks of softness. For example, the hexagram Tai depicts the state of prosperity and symbolizes the appropriate actions during times of prosperity; the hexagram Pi depicts the state of blockage and symbolizes the appropriate actions during times of blockage. Among the sixty-four hexagrams, each one has its own symbolic representation.

是故謂之象。

Therefore, this system is called 「Xiang」.

義曰：此已上結成卦象之義也。夫言聖人因擬度萬物之形容，以象萬物之所宜，是故謂之象。象者，即文王所作彖辭，以明一卦之象也，則謂之象。然六十四卦之中皆謂之象，故前章云「卦者，言乎其象也」。是言聖人因推測天下之理，以明萬物之宜，故謂之象也。

The above explains the meaning of concluding the hexagram images. It refers to the sages who observed the forms and symbols of all things, and determined what is appropriate for each, hence calling it "image" or "xiang." Here, "xiang" refers to the commentary on the hexagram written by King Wen, which explains the overall image of the hexagram, hence called "xiang." Since each of the sixty-four hexagrams can be called "xiang," the previous chapter says, "a hexagram is discussed based on its image." This shows that the sages explained the appropriate nature of all things by investigating the principles of the world, hence called "xiang."

聖人有以見天下之動，而觀其會通，以行其典禮。

The sage has the ability to perceive the changes of all things in the world, thus observing the points of convergence and connection, and using them to implement constant principles and rituals.

義曰：動謂變動也，會，合也，通謂通變也。言聖人觀此諸卦爻之變動，明其吉凶得失之要，以觀天地萬物會合變通之事，其有合於理、通於道者，則為之常禮而行之；其有悖於理、違於道者，則舍而去之。是聖人明六十四卦動靜之理、變通之事，合其典禮者也。

"Motion" refers to change, "meeting" means convergence, and "communication" signifies adaptability. This means that the sage observes the changes of each hexagram and line, clarifying the key to fortune and misfortune, gain and loss, and uses this to examine the various situations of the convergence and adaptability of heaven and earth and all things. Whatever conforms to righteousness and follows the proper path is established as a constant ritual and promoted; whatever contradicts righteousness and deviates from the proper path is discarded. This is how the sage understands the principles of motion and stillness in the sixty-four hexagrams, and the circumstances of change and adaptability, thus aligning them with the rites and regulations.

繋辭焉以斷其吉凶，是故謂之爻。

The words attached below the hexagram lines are used to determine fortune or misfortune, so this system is called "yao."

義曰：夫六十四卦有剛有柔，有變有動，會合於典禮者則為吉，不會合於典禮者則為凶，然而其義幽微，常常之人不能明曉耳。是以聖人於諸卦諸爻之下各繋屬其文辭以解釋之：若陽居陰位則言其吉，若陰居陽位則言其凶；或近而相得則言其吉，或逺而不相比則言其凶；或居泰之時而行君子之事則吉，或居夬之時而行剛壯之道則凶。

Among the sixty-four hexagrams, there are both yang lines and yin lines, as well as changes and movements: those that align with rituals and propriety are considered auspicious, while those that do not are considered inauspicious. However, this meaning is subtle and profound, and ordinary people cannot easily understand it. Therefore, the sages attached explanatory words beneath each hexagram and each line to explain it: if a yang line is in a yin position, it is considered auspicious; if a yin line is in a yang position, it is considered inauspicious. If two lines are adjacent and harmonious, it is auspicious; if they are distant and cannot be compared, it is inauspicious. If one is in the hexagram of Tai, which signifies prosperity, and acts as a gentleman should, it is auspicious. If one is in the hexagram of Guai, which signifies决断, and insists on using a harsh approach, it is inauspicious.

是皆觀天下之變動，合剛柔之常理，而繋屬其辭，以斷定其吉凶之效也，是故謂之爻。爻者，效也，效諸物之變動，明萬事之常理，得其正者為吉，失其位者為凶，是吉凶之效自爻之動靜而見也。故上章云「爻者，言乎變者也」。

These are the observations of the sages regarding the changes in the world, combined with the constant principles of the waxing and waning of strength and flexibility, thus linking them with words to determine the fulfillment of good and bad fortune, hence called "yao." The meaning of "yao" is "效," which means to imitate: imitating the changes of things, elucidating the constant principles of all affairs, and those that attain the proper position are good, while those that lose their proper position are bad. Thus, the fulfillment of good and bad fortune is precisely revealed through the movement and stillness of the yao. Therefore, the previous chapter states, "Yao is discussed in terms of change."

言天下之至賾而不可惡也。

The Zhou Changes reveal the most profound and intricate truths of the world, yet they do not instill feelings of aversion in people.

義曰：此覆說上文聖人見天下之賾也。夫小人之性為讒為諂，常有害君子之心。然君子之人凡所作事，使小人不得間而窺，不得伺而疑，故所行之事坦然而行，小人不能以惡忌也。

This is a return to explain the previous statement "The sage saw the subtleties of the world." Small people by nature like to spread slander and flatter, often harboring ill intentions toward the virtuous. However, when the virtuous person acts, he always leaves no opportunity for the small people to spy or find fault, so his actions proceed openly and uprightly, and thus the small people have no grounds to hate or resent him.

故大《易》之道，廣之如地，高之如天，君子小人之道無不備載於其間。然雖有黜小人之辭，然無心専在於小人，但人事得失皆備言之，故雖小人之心亦不能惡大《易》之道也。

The way of the Zhou Changes is vast and broad like the earth, and lofty and distant like the heavens. The way of the gentleman and the way of the petty person are both fully recorded within it. Although it contains words that repel the petty person, it is not intended specifically to target them. Rather, it thoroughly explains the gains and losses of human affairs. Therefore, even the petty person cannot say that he dislikes the way of the Zhou Changes.

言天下之至動而不可亂也。

The Zhou Changes encompass all the most complex changes in the world, yet it remains undisturbed.

義曰：此覆說上文聖人見天下之動也。夫天下之動，吉凶是非、奸邪情偽莫不錯雜於其間，既奸邪情偽錯雜於其間，則天下從而亂矣。今此大《易》之道亦無心於聖人，惟天地之通變、人事之終始有會合於典禮者則為吉，悖亂於常道者則為凶，其文皆散在諸爻之下，以明變動之理，雖小人之情偽亦不能錯雜而紛亂之。

This is a return to explain the previous statement 「the sage observes the movement of the world.」 Among all the changes in the world, good and bad, right and wrong, deceit and falsehood are all intermingled; since deceit and falsehood are mixed in, the world thus becomes chaotic. However, the way of the Zhou Changes does not favor the sages alone; it merely states: whatever change occurs in heaven and earth, whatever begins and ends in human affairs, if it conforms to the rites and rituals, it is judged as good; if it goes against the constant way, it is judged as evil. These explanatory words are attached separately to each line, to explain the principles of change, thus even the deceitful tricks of small people cannot confuse it.

擬之而後言，議之而後動，擬議以成其變化。

First compare and deliberate repeatedly, then speak; first deliberate and weigh carefully, then act. By relying on such deliberation and discussion, one can achieve the transformation of things.

義曰：「擬之而後言」者，此覆說上文「天下之至賾而不可惡」也；「議之而後動」者，此覆說上文「天下之至動而不可亂」也。言聖人觀天下之運動，明人事之得失，一言之出必深思逺慮然後行之。

"Only after considering it do we speak," refers back to the previous statement "the highest complexity of the world is not something to be disliked"; "Only after discussing it do we act," refers back to the previous statement "the highest movement of the world is not something to be confused." This means: the sage observes the operation and changes of the world, understands the success and failure of human affairs, and whenever he speaks or acts, he does so only after deep and careful consideration.

何哉？蓋言之有善有不善，若擬而出之，則其言必善；若不擬而出之，則其言或有不善。必須擬而出之，則言滿天下無口過，故云。夫人動靜之間亦須合於道，若議論而動之，則無悔吝矣；若不議論而動之，則悔吝有時而至焉；若議而動之，雖行滿天下，亦無怨惡也。

Why is that? Because words can be spoken appropriately or inappropriately. If one compares and considers carefully before speaking, words will certainly be appropriate; if one speaks without comparison or consideration, words may be inappropriate. Only by deliberating first and then speaking can one ensure that words spread throughout the world without causing verbal mistakes, which is why the classic text says so. A person's actions, whether moving or still, must conform to the Way: if one first deliberates and weighs before acting, there will be no regret or sorrow; if one acts rashly without deliberation, regret and sorrow will surely come. If one acts after deliberation, even if one's actions extend throughout the world, one will not invite hatred.

若能言動之間，擬之而後為，議之而後行，則深思逺慮久而必精，則可以通天下之變化，為天下之法則者也。

If both speech and action are carried out after careful comparison and consideration, and if deliberation and weighing are done before taking action, then deep thinking and long-term contemplation will eventually become proficient, enabling one to comprehend all changes in the world and establish a standard followed by all people.

「鳴鶴在陰，其子和之；我有好爵，吾與爾靡之。」

The Line Statement of Nine in the Second of the Zhongfū hexagram says: A crane calls in the dark northern part of the mountain, its young ones respond from afar; I have a good cup of wine, willing to share it with you.

義曰：上既言擬議於善則善應之，擬議於惡則惡應之，是猶鳴鶴之在陰，其同類者必相應之也。夫「鳴鶴在陰」者，此《中孚》之卦九二之爻辭也。夫《中孚》之九二上應於九五，當《中孚》之時，二五以至誠相應，用心不私，然雖為六三六四以陰柔間廁於其間，進無所適，退無所遇，二五雖不得相，然至誠相待，終得其應，此《中孚》之時卦象之如此也，是猶鳴鶴之在幽陰之中而聲聞於外，其子從而和之也。

The previous passage said that whenever things are compared and discussed leading towards goodness, a good response will come; and when things are compared and discussed leading towards evil, an evil response will also come. This is like a crane calling in the dark, and its kind will surely respond in harmony. The quoted phrase "Ming He Zai Yin" (The crane calls in the shade) is the line statement of the second line of the Zhongfu hexagram. In the Zhongfu hexagram, the second line is in correspondence with the fifth line above it, and they are in the time of Zhongfu (sincere trust). The second and fifth lines sincerely respond to each other, with no private or biased intentions. Although there are two yin lines, the sixth trigram and the fourth trigram, in between, blocking the way, making the second line unable to advance and the fifth line unable to meet, and at times preventing direct communication between the second and fifth lines, they still eventually achieve mutual response through sincere treatment. This is the situation shown by the Zhongfu hexagram at the time of Zhongfu. It is just like a crane calling in the dark, and its voice reaches outside, and its young cranes respond in harmony with the call.

「我有好爵，吾與爾靡之」者，亦是言至誠相待之故也。夫美好之爵，不自獨有，宜與爾同類之人共分而靡之，是言結之深，用心不私，至公至正也。然此引而證之者，葢明聖人之言行當擬議而行之，言之善者則善者應之，言之惡者則惡者應之。

"I have a good goblet, and I will share it with you," says the same thing about treating each other with utmost sincerity. A beautiful goblet should not be kept to oneself alone, but shared with a fellow person. This indicates the depth of mutual friendship, with sincere hearts and no private intentions, being extremely fair and impartial. Confucius cites these words to illustrate that the words and actions of the sage should first be compared and discussed before being put into practice: if one speaks good words, good responses will come; if one speaks evil words, evil responses will come.

子曰：「君子居其室，出其言善，則千里之外應之，況其邇者乎？」

Confucius said: A gentleman resides in his own house, speaks words that are beautiful and good, and people a thousand miles away will respond to him; how much more so those nearby?

義曰：此孔子因言聖人之言，出於其近以行於逺，出於其內以及於外，出於其身以行於人也。故君子之人凡居其室，出一善言，可以為天下之法，可以興天下之利，雖千里之逺而人皆從之，況於邇近之人乎？

This is what Confucius uses to illustrate: the words of a sage originate from near at hand and spread to the distant, originate from within the inner chamber and extend to the outside world, originate from oneself and are applied to others. Therefore, a gentleman, even while staying in his house, if he utters a single word of virtue, it can become the standard for the whole world to follow, bringing benefit to the entire realm. Even if he is thousands of miles away, people will follow him, let alone those nearby.

「居其室，出其言不善，則千里之外違之，況其邇者乎？」

A gentleman who resides in his house and speaks words that are not virtuous will have people a thousand miles away turning away from him, let alone those nearby.

義曰：言君子之人凡居其室，出一言不善，則不可為天下之法，不能除天下之害，不能興天下之利，則千里之人皆違而不從之，況邇近乎？

This means that a gentleman, while living in his house, if he utters a single unkind word, cannot become a model for the world to follow, cannot remove calamities from the world, cannot bring about benefits for the world; then people far away will all turn away and not follow him, let alone those nearby.

「言出乎身，加乎民；行發乎邇，見乎逺。言行，君子之樞機。」

Words spoken from one's own heart are passed on to the people; actions initiated from near at hand manifest themselves in distant places. Speech and conduct are the most crucial pivot and lever for the gentleman.

義曰：樞者，戶樞，司其通塞之道；機者，弩牙，主其矢之中否也。夫言戶樞之發，或明或暗，主其通塞之道；弩牙之發，或中或否，主其發矢之中，猶君子之人言行有善有不善者也。

"The 'shu' is the door pivot, controlling the opening and closing of a door; 'ji' is the tooth on the crossbow mechanism, determining whether the arrow hits or misses. When the door pivot turns, it may bring light or darkness into the room, controlling the flow and blockage. When the crossbow tooth is triggered, the arrow may hit or miss, deciding whether it hits its target. This is exactly like the words and actions of a gentleman, which may be virtuous or not virtuous."

夫君子之言行，出之於身，行之於外，自邇而及逺，由中而及外。若發而為善，則天下從而法則之；若發而不善，則天下從而違去之。是言行之出為命為令，有得有失，若尸樞之主通塞，猶弩牙之有中否，中則為天下之榮，否則為天下之辱，是言行者君子之樞機也。

A gentleman's words and deeds originate from himself, are carried out in the world, and are extended from near to far, from within to external things. When they are expressed as good and virtuous, the people of the world follow them as a model; when they are expressed as not good and virtuous, the people of the world turn away from them. Therefore, once words and deeds are spoken, they become the commands and decrees of governance, with both gains and losses. It is like the door hinge that controls opening and closing, or the trigger of a crossbow that determines hitting or missing: hitting brings glory to the world, missing brings disgrace to the world. Therefore, words and deeds are the pivot and mechanism of a gentleman.

「樞機之發，榮辱之主也。」

Once the key mechanism is set in motion, glory or disgrace is thereby determined.

義曰：言行者本由君子之出，發之中與不中，是榮辱之主也。

Speech and action both originate from the gentleman himself. Whether they are appropriate or not after they are expressed determines the distinction between honor and disgrace.

「言行，君子之所以動天地也，可不慎乎？」

"Words and actions are the means by which a gentleman moves heaven and earth; how can they not be taken seriously?"

義曰：夫君子之言行有善有不善，必當思慮之。若思之不精，慮之不深，則言之不善矣，善與不善皆動之於天地也。故《書》曰「天聰明自我民聰明，天明威自我民明威」，言天體雖髙而下聽於卑矣。

A gentleman's words and deeds may be good or not good, so he must think carefully. If his thinking is not refined and his consideration not profound, then his words will be inappropriate. Yet regardless of whether they are appropriate or not, they will move heaven and earth. Therefore, the Book of Documents, the Gao Yao Chapter, says: "Heaven's perception and hearing are manifested through the perception and hearing of the people; Heaven's rewards and punishments and its majesty are also manifested through the people's commendations and criticisms." This means that although the heavens are high above, they bend down to listen to the voices of the humble people below.

夫君子之言善，則為號令以除天下之害，以興天下之利，天下之人和樂而從之。民既和之，則善聲動於天；善聲動於天，則上天降其福。若言之不善，不能興天下之利，不能除天下之害，則天下之人嗟怨而不從之；天下之人既嗟怨而不從之，則怨氣瀆於天；怨氣瀆於天，則上天降之以禍。是君子之言行出則動乎天地，必當精心而致思之，可不戒慎乎？

A gentleman, if his words are beautiful and good, can transform them into decrees to eliminate the calamities of the world and promote its benefits, and the people will harmoniously and joyfully follow him. When the people are harmonious and joyful, the beautiful and good sounds will ascend to heaven; when the beautiful and good sounds ascend to heaven, heaven will bestow blessings. Conversely, if his words are not beautiful and good, he cannot promote the benefits of the world nor eliminate its calamities, and the people will sigh and resent, unwilling to follow. When the people sigh and resent and do not follow, their grievances will ascend to heaven; when the grievances ascend to heaven, heaven will bring calamities. Thus, the words and deeds of a gentleman, once spoken, can move heaven and earth. Therefore, he must carefully and repeatedly consider them, how could he not be cautious and vigilant?

「同人先號咷而後笑。」

The Line Statement of the Nine in the Fifth of the Hexagram of Fellowship says: In the process of harmonizing with others, one first loudly weeps, but later turns to laughter.

義曰：此是《同人》九五之辭。言《同人》之九五下應於六二，然有九三九四為己之寇難，六二以至誠相待，雖為三四寇難，終得為正應也。然此引之者，凡《易》之辭有理義未盡者，孔子復引而明之。言《同人》之九五始為三四寇難，不得與二為應，是先號咷也；然二五至誠相應，終得遇，是後笑也。故因此言行陳其至誠之道，故引以為義也。

This is the line statement of the ninth line in the fifth position of the卦 of Tong Ren. The ninth line in the fifth position reaches down to correspond with the sixth line in the second position, but the ninth lines in the third and fourth positions block the way in between. The sixth line in the second position responds with utmost sincerity, though hindered by the third and fourth lines, ultimately achieving the proper correspondence. Confucius cites this line because the wording in the Zhou Changes sometimes does not fully express the meaning, so he brings it up again to clarify. Initially, the ninth line in the fifth position is blocked by the third and fourth lines and cannot correspond with the sixth line in the second position, which is referred to as "first crying." Later, the second and fifth lines correspond with utmost sincerity and eventually meet, which is called "later laughing." Therefore, Confucius uses the discussion of words and deeds to explain the way of utmost sincerity, and thus cites this line statement to elucidate the meaning.

子曰：「君子之道，或出或處。」

Confucius said: The way of a gentleman to stand and live in the world is sometimes to take office and serve, and sometimes to retire and keep to himself.

義曰：夫君子之人懷才抱道，有經邦濟世之才，若遇其時、遇其君，則進登王者之朝以濟天下之民，故曰或出；若不遭其時、不遇其君，則守其至正之道，待時而動，故曰或處。

A virtuous person possesses talent and knowledge, and has the ability to govern the country and save the world: if he encounters a favorable situation and meets a suitable ruler, he enters the court of a wise king to rescue the people, which is called 'or chu' (emergence); if he does not encounter a favorable situation or meet a suitable ruler, he remains steadfast in his principles, waiting for the right moment to act, which is called 'or chu' (retention).

「或黙或語。」

Sometimes it remains silent, sometimes it speaks out.

義曰：夫君子之人凡居於室，不可以妄語，但寂然不言，黙然不語；或當可言之時，必精思而慎慮之，然後可言也。夫如是，雖言滿天下無口過，行滿天下無怨惡，使天下之人莫不恱而從之，而其心一歸於大中之道也。

A gentleman, when at home in peace, should not speak carelessly or at random; he should remain quiet and silent, refraining from making remarks. When it is appropriate to speak, he must first think carefully and weigh things carefully before he opens his mouth. If he can do this, even if his words spread throughout the world, he will not incur verbal mistakes. Even if his actions extend across the world, he will not provoke resentment. Thus, all people will willingly follow him, and the hearts of the people will be united in the middle and upright path.

然則君子之人，同類相應，同心相得，不必同其道然後言之。至如禹稷事於堯朝，憂天下之飢如己之飢，憂天下之溺如己之溺；又顏子一簞食，一瓢飲，在陋巷，人不堪其憂，孟子謂禹稷顏回同道；又如箕子佯狂殷紂，子去之，比干諫而死，是皆其心異而其道同也。惟君子之言必當擬而後言，議而後動，則語黙出處自然合於道矣。

However, among gentlemen, those of the same kind naturally correspond to each other, and those with the same heart naturally harmonize with each other. They do not need to follow exactly the same path to be considered consistent. For example, Da Yu and Hou Ji served in Yao's court, worrying about the people's hunger as if it were their own, and worrying about the people's drowning as if they themselves were drowning. Yan Hui had a single basket of rice and a gourd of water, living in a humble alley, while others could not endure such poverty, yet he remained content and joyful. Mencius therefore said that Da Yu, Hou Ji, and Yan Hui all walked the same path. Another example is Ji Zi, who feigned madness in the time of King Zhou of Yin, Wei Zi who chose to leave, and Bi Gan who was executed for his advice—each took a different course, yet they all upheld the same principle. As long as gentlemen first compare before speaking and first deliberate before acting, whether they speak or remain silent, whether they go out or stay within, they will naturally conform to the Way.

「二人同心，其利斷金。」

Two people with the same mind possess a sharpness capable of cutting through metal.

義曰：金者，至堅之物也。夫君子之人推誠以待物，則物以至誠待於己，凡是同心同類之人皆感悅而從之，不必求同於己之道者，但其心一同則可也。至如二人同心，合謀共慮，成天下之能事，雖至纎至悉之利，亦可以斷截堅剛之金，是同心之人至利者也。

Gold is the hardest substance. The gentleman treats external things with sincerity, and external things will respond to him with the utmost sincerity. All those who share the same heart and kindred spirits will be moved and delighted, and thus come to him. One does not need to force others to follow the same path; as long as the hearts are in agreement, it is sufficient. For example, if two people share the same mind, they can plan together and think together, thus accomplishing difficult tasks under heaven. That combined strength, even though it is as subtle and precise as the sharpness of a blade, is enough to cut through the hardest metal. Thus, the power of those with the same heart is the sharpest.

「同心之言，其臭如蘭。」

"Words spoken by those with the same heart carry a fragrant scent like orchids."

義曰：臭者，香氣也；蘭者，香草也。言君子之人既能同心同徳，合謀共慮，吐言發語有馨香之臭氣，如芝蘭之馥郁芬芳，以達於天地之間也。

"Chou" here refers to smell or fragrance, and "lan" is a fragrant herb. This means that when a gentleman is in harmony with others, sharing the same aspirations and working together, his words will carry a fragrant aroma, like orchids and musk, spreading widely throughout the heavens and earth.

「初六，藉用白茅，無咎。」子曰：「苟錯諸地而可矣，藉之用茅，何咎之有？慎之至也。」

The Line Statement of the first line of the Great Excess hexagram says: Using clean reed grass as a mat, there will be no mistake. Confucius said: Originally, placing things directly on the ground was sufficient, yet they still use reed grass as a mat, where could there be a mistake? This is being extremely cautious.

義曰：自此已下當連上文為一章，註疏以此為第七章之始，非也，當連上文。則是此是《大過》初六之爻辭也。夫《大過》之時，政教陵遲，紀綱廢墜，上下失道，本末衰弱，惟是有大才徳之人過越常分以拯救之。然聖賢之人雖過越常分以拯救天下之事，然居事之始，不可不慎重之，苟不能慎重之，則害於成事而以災其身。

Hu Yuan remarked: From here on, it should continue the previous text, belonging to the same chapter; the annotated versions mistakenly take this as the beginning of the seventh chapter, which is incorrect. It should be read in connection with the preceding text. This sentence is the line statement of the first line of the initial hexagram of Great Excess. In the time of Great Excess, government orders and moral education have declined, the principles and laws have been abandoned, and both superiors and inferiors have deviated from the right path. The root and the branches are both weak. Only those with outstanding talent and virtue can go beyond the conventional to save the situation. However, even sages who go beyond the conventional to save the world must be especially cautious in the initial stage of affairs. If they are not cautious, they will hinder the success of the matter and bring disaster upon themselves.

夫置器於地，必安全而無傾覆之事，今置器於地，又以潔白之茅薦藉之，是過慎之至也。既過慎之，則安全而無傾覆也。故孔子因論君子擬議其言行，故以此明慎事之始，如置器於地，又藉以白茅，是慎之至也，何咎之有乎？

Placing an object on the ground is naturally stable and will not topple. Now, placing it on the ground and using white reed grass as a cushion underneath is an excess of caution. Since it is so cautious, it will naturally be stable and not topple. Therefore, after Confucius discussed the need for a gentleman to first compare and discuss words and deeds, he used this line statement to illustrate the importance of being cautious at the beginning of an action. Placing an object on the ground and cushioning it with white reed grass is an extreme form of caution, so where could there be any mistake?

「夫茅之為物薄，而用可重也。慎斯術也以徃，其無所失矣。」

Maocao is a cheap thing, but its use can be very valuable. If this careful method is carried on continuously, there will be no mistakes.

義曰：夫茅之為物雖柔弱菲薄，然祭祀之時必取而為用，以薦藉宗廟之靈，雖為物甚微，然有潔白柔順之質，其用也重矣。聖人因其慎事之始，又取茅之所用之重，以明慎重之術，以此而徃，則無所失。且天過之事尚且如此，況於小小之事乎？

Though reed grass is weak and lowly, it is necessarily used in sacrifices to serve as a covering for the offerings presented to the ancestral temples and deities. Though it is a small object, it possesses the qualities of purity and gentleness, making it highly valuable. The sage, considering both the importance of being cautious at the beginning of any undertaking and the high value of reed grass, uses this to illustrate the method of proceeding with care. By following this approach, there will be no mistakes. Even the Great Exceeding, which is an extraordinary matter, follows this principle, so how much more so should ordinary matters?

「勞謙，君子有終，吉。」

The Line Statement of the Third Line of the Qian卦 (Modesty) says: Diligent yet modest, the gentleman can maintain good beginning and end, thus being auspicious.

義曰：此是《謙》卦九三之爻辭也。夫《謙》之九三以陽居陽，在下卦之上，以位言之則居得其正，以身言之則在人臣之極位，上奉於君，下在百官之上，其責至重，其職非輕。是以上則勞謙以事於君，下則勞謙以接於人，不以勤勞為慮，常惟曠官之責。夫如是，是「勞謙君子有終」者也。

This is the line statement of the third line of the Qian hexagram. The third line is a yang line occupying a yang position, located at the top of the lower trigram. In terms of position, it is in the correct place; in terms of status, it has reached the highest position among officials. It serves the sovereign above and holds the position of the head of all officials below, bearing a very heavy responsibility and a serious duty. Therefore, it serves the sovereign with diligence and humility above, and attends to the people with diligence and humility below, never considering the hardship, but constantly worrying about being idle in office and failing to fulfill its duties. If one can do this, then it is said, "Diligent humility, the gentleman has a good ending."

然則必言「君子之終」者何也？夫小人之性亦有謙順之時，然其心易變，朝行而夕改，不能終始而行之。唯其君子之人，慎始至終，有其本末，故云君子終吉也。

So why is it said that "the gentleman has a consistent end"? Because the nature of a petty person may also have moments of humility and gentleness, but his mind is easily fickle; he may act in this way in the morning but change by evening, unable to maintain consistency from beginning to end. Only the gentleman is cautious from the start and remains consistent throughout, fulfilling both the beginning and the end. Therefore, it is said that the gentleman can ultimately achieve auspiciousness.

在古之時，惟周公可以當也。夫周公是文王之子，武王之弟，成王之叔。當周之時而相武王伐紂，一戎衣而天下定。迨夫成王幼弱，己居三公之責，攝天子之位，握天下之重，權位非不尊也，權非不重也，天下非不歸也，而周公盡人臣之忠節，竭人臣之思慮以事於沖君，復制禮作樂，朝諸侯於明堂，天下臣民陶然而歸之。

Among ancient people, only the Duke of Zhou was worthy of this statement. The Duke of Zhou was the son of King Wen, the younger brother of King Wu, and the uncle of King Cheng. When the Zhou dynasty was just established, he assisted King Wu in conquering the Shang dynasty, and with a single military campaign, he brought peace to the world. When King Cheng was young and weak, he held the position of one of the Three Dukes and acted on behalf of the Son of Heaven, holding the great power of the world: his status could not be said to be anything but exalted, his authority could not be said to be anything but great, and the hearts of the people could not be said to be anything but devoted to him. Yet the Duke of Zhou still fully upheld the loyalty and integrity of a minister, and used all his deep strategies and foresight to serve the young sovereign. He also created the rites and music, and in the Bright Hall received the homage of the feudal lords, so that all the people of the world gladly submitted to him.

然周公之心猶且吐哺握髮以下白屋之士，上盡忠節以奉於君，下盡謙恭以下於人，自古至今未有如周公之徳者也。

However, the thoughts of the Duke of Zhou remained focused on: spitting out food while eating, and leaving the house with wet hair after washing his head to receive guests, showing humility and respect to those from humble backgrounds. He was fully loyal and steadfast in serving his sovereign, and showed extreme humility, always placing others before himself. From ancient times to the present, no one's virtue has surpassed that of the Duke of Zhou.

子曰：「勞而不伐，有功而不徳，厚之至也。」

Confucius said: To be diligent without boasting, and to have merit without claiming virtue, this is the extreme of sincerity and integrity.

義曰：此孔子因言君子勞謙以成功業，又不自矜伐其功、逞已之徳、稱為己善者也。在古之時，惟夏禹可以當也。夫夏禹事於堯舜之朝，洪水滔天，浩浩懐山襄陵，下民昏墊，天下之人物幾魚鱉矣。

This is what Confucius meant to illustrate: a gentleman achieves accomplishments through diligence and humility, without boasting about his merits, without showing off his virtue, and without taking credit for the benefits. Among the ancients, only Yu of the Xia Dynasty was worthy of this. When Yu served in the court of Yao and Shun, the floods were vast and overwhelming, encircling mountains and overflowing hills. The people below were submerged, and almost all the people of the world were turned into fish and turtles.

而禹獨以聖人之徳，盡已之力，竭己之謀慮，周行天下，疏河決導，尋源分派，以通水之性，成其功業，天下之人得免魚鱉之患，此禹功之最大者也。自古至今，天下莫有及禹之功者也。

Only Grand Yu, with the virtue of a sage, exerted himself fully, used all his wisdom, and traveled throughout the land, dredging rivers, opening blockages, seeking sources, and guiding tributaries, allowing the water to flow freely, thus achieving this great accomplishment and saving the people from the danger of becoming food for fish and turtles. This was the greatest achievement of Grand Yu. From ancient times to the present, no one's contribution has matched that of Grand Yu.

然禹不自以為功，故舜舉之曰：「汝惟不伐，天下莫與汝爭功；汝惟不矜，天下莫與汝爭能。」是大禹不自矜伐其功徳也，此是徳厚至極者也。

But Yu did not consider himself to have merited any special merit, so Shun praised him, saying, "Because you do not boast, no one in the world will compete with you for merit; because you do not be proud, no one will compete with you for ability." This is precisely what is meant by Yu's not boasting or being conceited about his achievements. This is the ultimate expression of sincerity and humility.

「語以其功下人者也。」

"This refers to him being even more humble and willing to be below others despite his own merits."

義曰：上既言「勞謙君子有終」、「有功而不徳」，故此大《易》之道語說《謙》卦之九三，能以謙順之功卑下於人者也。

The previous discussion explained "Toil in humility, the gentleman has a proper conclusion" and "having merit without virtue." Therefore, the Zhou Changes are here referring to the third line of the Qian hexagram: he is able to place himself below others through his humble and gentle actions.

「徳言盛，禮言恭。」

In terms of virtue, it requires fullness; in terms of etiquette, it requires respect.

義曰：夫君子之徳以盛為本，苟不盛大之，則不足以為徳，故「徳言盛」者，取其日新之謂也。「禮言恭」者，夫君子之行禮必以謙順為本，以恭敬為先，苟不能恭敬而行之，亦不足謂之禮，故「禮言恭」者，取其恭順之謂也。

A gentleman's virtue lies in its fullness; if it cannot become grand and flourishing, it cannot be called virtue. Therefore, it is said 'virtue is about its fullness,' which refers precisely to the meaning of the previous statement 'to renew daily is called great virtue.' As for 'ritual is about reverence,' this is because a gentleman, when practicing ritual, must necessarily take humility and gentleness as its foundation, and reverence as its primary concern. If reverence is not achieved, it cannot be called ritual. Therefore, it is said 'ritual is about reverence,' which refers precisely to the meaning of reverence and compliance.

「謙也者，致恭以存其位者也。」

"所谓谦,就是极度恭敬以保持自己的地位。"

義曰：夫君子之人在人臣之極位，處百官之上，必當盡恭順之節以事於君，懷恭順之誠以接於下，然後可以存乎其位也。若居人臣之極位，在百官之上，不能盡恭順之節以事於君，不能懷恭順之誠以接於下，則不能保其祿位也，必須致恭然後可存其位也。

A virtuous person, having attained the highest position among officials and standing above all others, must fully observe the proper rites of respect towards the sovereign, and sincerely show respect to subordinates, in order to maintain his position. Conversely, if one holds the highest position among officials yet fails to show proper respect to the sovereign and lacks sincere respect towards subordinates, he will not be able to retain his rank and position. Therefore, one must fully demonstrate respect in order to hold onto this position.

「亢龍有悔。」子曰：「貴而無位，髙而無民，賢人在下位而無輔，是以動而有悔也。」

The Line Statement of the Upper Ninth line of the Qian hexagram says: The dragon flies too high, leading to regret. Confucius explains that he holds a noble status but lacks an actual title, his position is lofty but without the people's support, the virtuous are present but do not assist him, hence any action brings regret.

義曰：上既明謙徳保位，此明無謙則有悔也，故引《乾》卦上九之辭以證之。夫《乾》之上九處一卦之極，過於九五，在窮極之地，是知進而不知退，知存而不知亡也。夫君子之人若能居富貴之位，不自髙亢，執其謙順，則可保其位而獲吉也；若不能謙順，是為亢龍之悔咎矣。

The previous text explained how maintaining humility ensures one's position, while this passage shows that lacking humility leads to regret. Therefore, it cites the line statement of the Upper Nine from the Qian hexagram to illustrate this point. The Upper Nine is at the very top of the hexagram, surpassing the Nine in the Fifth, and has reached the extreme limit. It is in a situation where it only knows to advance but not to retreat, only to preserve but not to face failure. If a gentleman holds a position of wealth and honor without becoming arrogant, and remains humble, respectful, and gentle, he can retain his position and achieve good fortune. But if he fails to be humble and respectful, he will suffer regret and misfortune like the "exalted dragon."

子曰「貴而無位，髙而無民」者，夫人君之位止於九五，今上九之爻過於九五，失其中道而在窮極之地，是天下之民不與也，故云「貴而無位，髙而無民」者。夫欲率天下之民，莫非有才有位然後可以無悔，今上九已過中道，越於九五，雖居徳位之尊，奈何天下之民皆歸於九五，上九之爻則是髙而無民也。

Confucius said, "Though exalted without a position, though lofty without the people," because the position of the ruler only reaches the Nine in the Fifth; now the Nine at the Top has surpassed the Nine in the Fifth, losing the correct path of the center, and has fallen into the extreme. The people of the world do not support him, so it is said he is exalted without a real position and lofty without the people. To lead the people of the world, one must have both ability and position, to avoid regret. The Nine at the Top has gone beyond the middle path and surpassed the Nine in the Fifth. Although it still holds a lofty position in name, since the people of the world all turn to the Nine in the Fifth, the Nine at the Top naturally becomes lofty without the people.

「賢人在下位而無輔，是以動而有悔也」者，夫天下之賢，患乎不用；既得其用，患乎不才；既有其才，患乎無君；既有其君，即盡忠竭節以事之。今上九之爻過於九五，在窮極無位之地，則是無權之人也。雖天下賢才至眾，但甘於藜藿，處於蒿萊，不輔於上九過亢之人也，是以上九動靜之間，必須有其悔吝也。

As for "The virtuous person is in a low position and lacks support, hence when he acts, there is regret," this refers to the fact that throughout the world, the virtuous initially worry about not being appointed; once appointed, they fear their abilities are insufficient; once they have ability, they fear they meet an unjust ruler; once they meet a wise ruler, they devote themselves fully to serving him. Now, the upper nine line surpasses the nine in the fifth, and is in a position of extreme height without actual authority, in reality being a person without power. Although there are many virtuous talents in the world, they would rather eat coarse wild vegetables and live in seclusion among wild grasses than assist this overly exalted person. Therefore, regardless of whether the upper nine acts or remains still, he inevitably brings regret and sorrow.

「不出戶庭，無咎。」

The Line Statement of the first line of the "Jie" hexagram says: If one does not step out of one's own door, there will be no fault.

義曰：此《節》卦初九之爻辭也。上既言《乾》之上九不知進退，恃其崇髙之位，生其驕亢之心，以至其道窮極，動有悔吝，此又言聖賢語黙之間必當周宻，故引此《節》卦初九之辭以證之。

This is the line statement of the initial line of the卦 of节. The previous text discussed the upper line of the卦 of乾, which spoke of the nine at the top not knowing when to advance or retreat, relying on his lofty position to develop a proud and lofty heart, leading to a dead end, and any movement brings regret. Here, it further explains that sages must be meticulous and cautious between speaking and remaining silent, so it cites the line statement of the initial line of the卦 of节 to confirm this point.

夫節之為道，節人之情，防人之慾，禁民之非，止民之偽，天下之所惡聞、人情之所不願者也。凡君子之人為節之道，必當慎重而周宻，不可使人窺覩。若一漏洩其幾，則人之情偽奸詐萬狀叢然而生，壞於成事。如是，則法出而奸生，令下而詐起耳。故君子凡節天下，不可不周宻之，苟能周宻慎重，不露其芒角，使小人不得間而窺，則可免其過咎矣。

The way of restraint involves controlling human emotions, preventing desires, prohibiting unlawful actions by the people, and stopping deceitful behavior. This is inherently something people do not like to hear and is not something human nature is willing to accept. Therefore, when a gentleman promotes the way of restraint, he must be cautious and thorough, not allowing others to discover the details. Once the key aspects are revealed, people will quickly resort to various deceitful methods, thereby ruining what has already been established. In such a case, when laws are just issued, misconduct arises, and when orders are just given, fraud emerges. Therefore, a gentleman who wishes to restrain the world must not fail to be thorough and cautious; if he can be thorough and cautious, not exposing his sharp edges, so that the wicked cannot find any openings to exploit, he can avoid mistakes.

子曰：「亂之所生也，則言語以為階。」

Confucius said: The origin of calamity often comes from using words as a step to climb gradually.

義曰：階者，梯階，人之所履也。夫亂之所生也，皆言語以為之梯階。夫君子之人排斥奸邪，創立制度，必當慎其言語，苟言之不慎，則亂之所由矣，是故亂之生皆自言語以為之梯階也。

"Stair" refers to steps, which are the things people step on as they ascend. Chaos arises because people treat words as steps for climbing upward. A gentleman must exclude wickedness and establish systems, and must be cautious with his words; once he speaks carelessly, it becomes the source of chaos. Therefore, the emergence of chaos is always through words as steps.

「君不宻則失臣。」

If the ruler cannot keep secrets, he will lose his ministers.

義曰：夫為臣之道，盡忠竭節以諌於君，成興天下之利，或除天下之害，或斥言奸邪，或指陳僭忒。與君同謀共慮，君不能慎宻，彰露其事，為眾所共聞，則人生嫉妬之心，以至失臣之身也。

A minister's duty is to offer loyal and righteous advice to the sovereign: either to achieve the benefit of the world, or to eliminate its calamities, or to openly rebuke wicked people, or to point out acts that exceed proper bounds. When a minister collaborates with the sovereign in planning matters, if the sovereign fails to keep them confidential and spreads the information widely, making it known to all, others will develop feelings of resentment and jealousy, eventually leading to the loss of the minister's life.

「臣不宻則失身。」

A minister or subject who cannot keep a secret will lose his own life.

義曰：夫人慾興天下之利，除天下之害，成一時之功，為萬世之法，以鼎新天下之法制者，必當慎其幾，藏其宻也。苟言行之有虧失，聞之於外，為人之所疾害，則是自害失其身也。

A person who wishes to promote the benefit of the world and eliminate its calamities, to achieve great accomplishments in his time and establish enduring laws for future generations, and to reform the laws of the world must be cautious about the key aspects and keep secrets well concealed. If there is any negligence in speech or action, and the secret is heard by outsiders, leading to resentment and false accusations from others, then it would be self-inflicted harm, resulting in the loss of one's life.

「幾事不宻則害成，是以君子慎宻而不出也。」

The key matters cannot be kept secret; calamity thus arises, so the gentleman guards secrets carefully and does not easily reveal them.

義曰：言君子之人幾宻之事不可不慎。苟一漏洩其幾，為小人之所窺覩，則奸邪互生，情偽交作，害廢於成事，敗壞於法制，如是則天下從而亂矣。是以君子凡立成事、謀議奸邪，不可不為之慎宻，是以君子慎宻而不出也。

This refers to the fact that a gentleman must not be careless about matters of importance and secrecy. Once such secrets are revealed, they may be seen by small people, leading to the proliferation of wickedness and the emergence of deceit. Established affairs will be ruined, and established laws and regulations will be destroyed, thus causing chaos throughout the world. Therefore, a gentleman, when seeking to achieve great deeds or planning how to deal with wickedness, must not neglect caution and secrecy. Hence it is said that a gentleman guards his secrets carefully and does not easily speak them out.

子曰：「作《易》者，其知盜乎？」

Confucius said: The person who compiled the Zhou Changes must have understood how thieves are attracted.

義曰：此又言人之愛惡相攻、逺近相取、盛衰相變、情偽相易、釁隙相乗而成寇盜之事，故孔子因言《易》中知寇盜之事乎，故發而問之曰「作《易》者其知盜乎」。

Here it also speaks of human love and hatred attacking each other, distance and nearness exchanging what they take and give, prosperity and decline transforming into each other, sincerity and falsehood alternating, and suspicion being exploited by others, thus leading to banditry. Therefore, Confucius uses this to say that the Zhou Changes already understand the principles behind the emergence of bandits, and he asks, "Did those who composed the Zhou Changes probably understand how bandits are brought about?"

《易》曰：「負且乗，致寇至。」

The Zhou Changes, the Hexagram Xie, Line Six in the Third says: A person who should be carrying things is now riding in a big cart, attracting robbers.

義曰：此《解》卦六三之辭也。夫解難之時，承蹇難之後，君子有才有位者則可以釋天下之難。六三之爻以陰柔之質居於陽位，以位言之則不中也，以身言之則不正也。夫以陰柔不中不正之小人而居君子之位，行其諂佞之行，荼毒良民，不可以久居其位，必為盜之所奪，人之所不與焉，故曰「負且乗，致寇至」。

This is the line statement of the sixth line in the third position of the hexagram "Jie" (Release). It occurs at the time of removing difficulties, following the hexagram "Jian" (Obstruction) which represents hardship. If a gentleman possesses both ability and position, he can relieve the people from their troubles. However, the sixth line in the third position is a yin line occupying a yang position. In terms of its position, it is not in the center; in terms of its nature, it is not proper. A person with a weak and unrighteous nature occupying a position of virtue engages in flattery and deceit, harming the good people. Such a person cannot maintain his position for long and will inevitably be removed by robbers, and will not gain the support of the people. Therefore it is said, "carrying a burden while riding a cart, leading to the arrival of bandits."

「負也者，小人之事也；乗也者，君子之器也。小人而乗君子之器，盜思奪之矣。」

Carrying burdens is a task for the petty person; riding in a carriage is an instrument used by the gentleman. Yet the petty person sits in the gentleman's carriage, prompting the bandit to harbor the desire for plunder.

義曰：負者，是負擔之小人；乗者，君子所乗之車也。夫人臣之位，佐君澤民，須賢者居之，則天下之人受其賜，而太平之功可致矣。夫君子之器必君子居之，若以負擔之小人而乗君子之器，不惟天下之所厭棄，抑亦為寇盜之所爭奪也。

"Fu" refers to commoners who carry burdens on their shoulders; "Cheng" refers to the carriage used by the virtuous. The position of a minister is to assist the sovereign and benefit the people, and it must be held by a virtuous person. Only then can the people throughout the land receive his grace, and the achievement of peace and prosperity can be realized. The utensils used by the virtuous must be used by the virtuous; if a commoner who carries burdens were to sit in the carriage of the virtuous, it would not only be despised by the people throughout the land, but would certainly invite contention from bandits.

「上慢下暴，盜思伐之矣。」

A person in a high position who is arrogant and oppressive towards those below will incite the thoughts of bandits to attack him.

義曰：夫小人居君子之位，驕慢在下之人，暴虐為政，不唯盜之所奪，抑亦為盜之侵伐矣。然則居人臣之位，處百官之上，必當任賢使能以居其位。今小人居君子之位，此蓋在上之人不能選賢任能，遂使小人乗時得勢而至於髙位，非小人之然也，蓋在上者選之不精也。

A petty person occupying the position of a superior will be arrogant and disrespectful to those below, and will govern with cruelty and brutality. In such a case, not only will he lose his position to bandits, but he will also invite their attacks. Therefore, those who hold positions among the officials must appoint capable and virtuous people to their posts. Now, petty persons have occupied the positions of the virtuous, which is actually due to the failure of those in power to select the virtuous and capable. It is not the petty persons who have the ability, but rather the failure of the superiors to choose carefully that has allowed them to seize power and rise to high positions.

「慢藏誨盜。」

"Negligent storage of property is like encouraging thieves."

義曰：夫爵祿之位、寳器之物，必當慎而藏之。苟不能自寶藏之，常守不謹，則是教誨竊盜之人以取之，是自己之招也，非盜賊之然也。

Titles and honors, as well as treasures and valuables, must be carefully stored and guarded. If they are not treated as precious things and properly kept, it is like inviting thieves to take them. This is self-inflicted and not the fault of the thieves.

「冶容誨滛。」

"Appearance and adornment that are overly alluring are equivalent to inciting lewdness."

義曰：冶者，天冶也。夫強暴之男不能侵人之正女，今女子不能內守閨門之行，反自妖冶其容，妝麗其色，使外人之窺覩而生不軌滛欲之心，是敎誨滛者使侵於己也。此蓋非外物之然，蓋己身之不正所招也。

"Yě" refers to an alluring and extravagant appearance. A strong and fierce man, by nature, cannot infringe upon a virtuous woman who remains steadfast in her moral conduct. Now, if a woman fails to uphold the proper virtue within her home, and instead adorns her appearance with excessive beauty and embellishment, making her looks alluring and her demeanor enticing, she invites improper and lustful thoughts from outsiders. This is akin to inciting wicked people to commit offenses against herself. This is not caused by external factors, but rather results from her own lack of moral integrity.

至如小人在位，不能慎守其身，貪殘荼毒，恃其崇髙，耽其驕慢，以至為寇之所奪，亦由已之所招也，故復引《易》「負且乗」雲。

Similarly, small people occupying high positions cannot be cautious in preserving themselves, being greedy and cruel, oppressing the people. Relying on their lofty status, they indulge in arrogance and pride, leading eventually to the loss of everything at the hands of bandits. This is a result they bring upon themselves. Therefore, Confucius once again cites the phrase from the Zhou Changes, 'bearing a burden and riding a cart,' to conclude the point.

《易》曰：「負且乗，致寇至。」盜之招也。

The Zhou Changes say: "A person who should be carrying things is now riding in a big cart, thereby attracting robbers." This is precisely how one brings robbers upon oneself.

義曰：言小人乗君子之位，必為盜之所奪者，蓋由己身不正而然也。然則上文首尾皆稱「《易》曰負且乗」者，蓋欲人慎重其事，故再言之。

This refers to a petty person occupying the position of a superior person, who will inevitably be deprived by a robber, because his own conduct is not upright. As for this passage, both the beginning and the end cite "The Book of Changes says: 'to bear and to ride,' " because it is intended to remind people to be especially cautious about this matter, so it is deliberately repeated.

〇義曰：按此一章有脫落之處，亦有倒錯之文。何以知之？按下文云「子曰：知變化之道，其知神之所為乎」，下文又不言變化之道；又一章言「天一地二，天三地四，天五地六，天七地八，天九地十」，下文又不言天地之事；「大衍之數五十有五」而經文止言四十有九。以此推之，則此文倒錯而脫漏矣。

Hu Yuan remarked: examining this passage, there are both missing parts and reversed order of words. How do we know this? The text below says, "Confucius said: those who understand the principle of change should also understand the workings of the divine," but it does not proceed to explain the principle of change. Another place mentions "Heaven is one, Earth is two; Heaven is three, Earth is four; Heaven is five, Earth is six; Heaven is seven, Earth is eight; Heaven is nine, Earth is ten," but it does not continue to discuss the numbers of Heaven and Earth. Moreover, the great derivation number should be fifty-five, yet the text only mentions forty-nine. From this we can infer that the text must have some reversed order and missing parts.

今當先言「子曰：知變化之道者，其知神之所為乎」，次言「天一地二，天三地四，天五地六，天七地八，天九地十」，又次言「天數五，地數五，五位相得而各有合。天數二十有五，地數三十，凡天地之數五十有五，此所以成變化而行鬼神也。乾之策二百一十有六，坤之策百四十有四，凡三百有六十，當期之日。二篇之策萬有一千五百二十，當萬物之數也」。

In my opinion, the correct order should be: first, saying "Confucius said: Those who understand the principle of change also roughly understand the workings of the divine." Then, saying "Heavenly numbers one, earthly numbers two; heavenly numbers three, earthly numbers four; heavenly numbers five, earthly numbers six; heavenly numbers seven, earthly numbers eight; heavenly numbers nine, earthly numbers ten." Next, saying "Heavenly numbers have five, earthly numbers have five. The five positions are paired two by two, each having its counterpart. The total of heavenly numbers is twenty-five, the total of earthly numbers is thirty. The combined numbers of heaven and earth total fifty-five, which is what brings about change and the mysterious workings of ghosts and spirits. The sixty lines of the Qian hexagram amount to two hundred and sixteen divination sticks, and the sixty lines of the Kun hexagram amount to one hundred and forty-four divination sticks. Together they total three hundred and sixty, exactly matching the number of days in a year. The combined number of divination sticks from the upper and lower parts totals eleven thousand five hundred and twenty, exactly matching the number of all things."

次言「大衍之數五十有五，其用四十有九。分而為二以象兩，掛一以象三，揲之以四以象四時，歸竒於扐以象閏，五歳再閏，故再扐而後掛。是故四營而成《易》，十有八變而成卦，八卦而小成，引而伸之，觸類而長之，天下之能事畢矣。顯道神徳行，是故可與酬酢，可與佑神矣」。

Then it says, "The number of the Great Transformation is fifty-five, but actually forty-nine are used. They are divided into two groups to symbolize the two principles of heaven and earth, and one is drawn out and hung to symbolize the three elements. Each group of four is counted to symbolize the four seasons, and the remaining numbers are held between the fingers to symbolize the leap month. There are two leap months in five years, so the remaining numbers are counted twice before hanging. Thus, four procedures complete one transformation, eighteen transformations complete one hexagram, and when the eight trigrams are drawn, it is considered a small completion. Then it is extended and developed, growing according to its kind, so that all things and principles under heaven are included. It reveals principles and demonstrates virtue, so it can be used to respond to people and assist the divine."

〇子曰：「知變化之道者，其知神之所為乎？」

Confucius said: Those who understand the way of change probably also understand the workings of "shen." Here, "shen" does not refer to ghosts or spirits, but rather to the natural, unpredictable power of yin and yang transformation.

義曰：此言大《易》之道知變化之理，知神所為也。夫天地生成之道，變化萬品，春生夏長，秋殺冬藏，自然而然，莫知其變化神用之理，故大《易》之道知其變化之理，其知神之所為乎。

This explains that the way of the Zhou Changes (I Ching) can comprehend the principles of change, thus understanding the workings of the "spiritual." The laws of transformation through heaven and earth produce myriad forms: spring brings birth, summer brings growth, autumn brings decline, and winter brings storage. All things occur naturally, and no one can fully explain the reasons behind the changes and the mysterious workings. Therefore, those who understand the principles of change in the Zhou Changes also comprehend the workings of the "spiritual."

天一地二，天三地四，天五地六，天七地八，天九地十。

The first is heaven's number, the second is earth's number; the third is heaven's number, the fourth is earth's number; the fifth is heaven's number, the sixth is earth's number; the seventh is heaven's number, the eighth is earth's number; the ninth is heaven's number, the tenth is earth's number. Odd numbers belong to heaven, even numbers belong to earth. The ten numbers are divided into two columns exactly.

義曰：此言天地生成之數也。夫天以一生水，生數一；地以二生火，生數二；天以三生木，生數三；地以四生金，生數四；天以五生土，生數五。此是天地之生數也。如是則陰無匹，陽無耦，故地以六成水，故成數六；天以七成火，故成數七；地以八成木，成數八；天以九成金，成數九；地以十成土，成數十。陰陽有匹而物乃成，故謂之成數也。

This passage discusses the numbers associated with the generation of elements in the cosmos. Heaven produces water with the number one, so the generative number of water is one; Earth produces fire with the number two, so the generative number of fire is two; Heaven produces wood with the number three, so the generative number of wood is three; Earth produces metal with the number four, so the generative number of metal is four; Heaven produces earth with the number five, so the generative number of earth is five. These five numbers are called the 'generative numbers' of Heaven and Earth. However, only generative numbers exist, and neither yin nor yang has a corresponding pair. Therefore, Earth completes water with the number six, making the completed number of water six; Heaven completes fire with the number seven, making the completed number of fire seven; Earth completes wood with the number eight, making the completed number of wood eight; Heaven completes metal with the number nine, making the completed number of metal nine; Earth completes earth with the number ten, making the completed number of earth ten. Yin and yang now have corresponding pairs, and thus things are truly formed. These five numbers are called the 'completed numbers'.

然數之所起，本起於陰陽。陰陽徃來見於日道：十一月冬至日南極，陽來而陰徃，冬水位也，以一陽生為水數；五月夏至日北極，陰進而陽退，夏火位也，當以一陰生為火數，陰不名竒，數必以耦，故以二陰生為火數也。

As for the origin of these numbers, they come from yin and yang. The movement of yin and yang is reflected in the path of the sun's movement: in the eleventh month, at the winter solstice, the sun reaches its southernmost point, and yang energy begins to return while yin energy retreats. Winter corresponds to the element of water in the Five Phases, and at this time, the first yang energy emerges, so the number for water is one. In the fifth month, at the summer solstice, the sun reaches its northernmost point, and yin energy begins to enter while yang energy retreats. Summer corresponds to the element of fire in the Five Phases, and the number for fire should be based on the emergence of the first yin energy; however, yin is not named with an odd number, so an even number is used instead. Therefore, the number for fire is two.

自冬至以及夏至當為陽來，正月為春，木位也，三陽已生，故為木數；夏至以及冬至當為陰進，八月為秋，秋金位也，四陰已生，故四為金數；三月，春之季，季土位也，五陽以生，故五為土數。此其生數之由也，故五行始於水而終於土者，此也。

From the winter solstice to the summer solstice, the yang energy gradually increases: the first month belongs to spring, which in the Five Phases is wood, and at this time three yang energies have already emerged, so three is the number of wood. From the summer solstice to the winter solstice, the yin energy gradually increases: the eighth month belongs to autumn, which in the Five Phases is metal, and at this time four yin energies have already emerged, so four is the number of metal. The third month is the last month of spring, and the last month of each season belongs to earth. At this time five yang energies have already emerged, so five is the number of earth. This is the origin of the five generating numbers, and it is also why the Five Phases begin with water and end with earth.

然則天是純陽，故為竒而稱九；地是純陰，故為偶而稱十。是竒偶之數以分陰陽之象，故陽數竒者，一三五七九是也；陰數偶者，二四六八十是也。故天地竒偶之大數，總而言之五十有五，陽數竒故其數二十有五，陰數偶故其數三十。

Heaven is entirely yang, so it uses odd numbers, with nine being the largest odd number; Earth is entirely yin, so it uses even numbers, with ten being the largest even number. These two categories of numbers, odd and even, are used to distinguish between the two types of phenomena, yin and yang: the odd numbers belonging to yang are one, three, five, seven, and nine; the even numbers belonging to yin are two, four, six, eight, and ten. Therefore, the total of these odd and even numbers combined is fifty-five: the total of the yang numbers is twenty-five, and the total of the yin numbers is thirty.

是以天一加天三是四，四又加其天五是九，九又加其天七是十六，十六又加其天九是二十五數也。地數自二者，自二加其地四是六，六又加其地六是十二，十二又加其地八是二十，二十又加其地十是地數三十也。

The specific calculation is as follows: The heavenly numbers start from one, one plus three equals four, four plus five equals nine, nine plus seven equals sixteen, sixteen plus nine equals twenty-five, which is the total of the heavenly numbers. The earthly numbers start from two, two plus four equals six, six plus six equals twelve, twelve plus eight equals twenty, twenty plus ten equals thirty, which is the total of the earthly numbers.

是以天地之數五十有五，以成變化之道，以盡生成之數，所以成天下之務。故天之數合而成二十有五，地之數合而三十。自天一至五是天之五數，自地二至十是地之五數也，故言天數五，地數五。

Therefore, the total number of the heavenly and earthly numbers is fifty-five, which is used to accomplish the way of change and to exhaust the numbers of all things in transformation, thus managing all affairs under heaven. The total of the heavenly numbers is twenty-five, and the total of the earthly numbers is thirty. Looking at the column of heavenly numbers: heaven one, heaven three, heaven five, heaven seven, heaven nine, there are five numbers of heaven; looking at the column of earthly numbers: earth two, earth four, earth six, earth eight, earth ten, there are also five numbers of earth. Therefore, the classic says, "Heaven has five numbers, earth has five numbers."

天數五，地數五，五位相得而各有合。

Heavenly numbers have five, earthly numbers have five. The five positions pair with each other in pairs, each having its corresponding match.

義曰：自天一合於地之六為水，自地二合於天之七為火，自天三合於地之八為木，自地四合於天之九為金，自天五合於地之十為土，是五位相得而各有合者也。

Heavenly One and Earthly Six combine to form water; Earthly Two and Heavenly Seven combine to form fire; Heavenly Three and Earthly Eight combine to form wood; Earthly Four and Heavenly Nine combine to form metal; Heavenly Five and Earthly Ten combine to form earth. This is the meaning of the five positions pairing with each other, each having its corresponding match.

天數二十有五。

The total of the heavenly stems is twenty-five.

義曰：言天之數竒，自一三五七九合為二十五也。

This refers to the heavenly stems, which are all odd numbers. Adding one, three, five, seven, and nine together gives a total of twenty-five.

地數三十。

The total of the Earthly Numbers is thirty.

義曰：言地數偶，自二四六八十合而為三十也。

This refers to the fact that the Earthly Branches are all even numbers. Adding two, four, six, eight, and ten together gives a total of thirty.

凡天地之數五十有五，此所以成變化而行鬼神也。

The numbers of Heaven and Earth combine to make fifty-five, which is precisely what enables the transformation and operation of all things, achieving the subtle and mysterious workings of ghosts and spirits.

義曰：此已下聖人因其揲蓍以考天地幽賾之事，明其天地萬物之理，故以蓍草之數占之，以明陰陽之用也。言天地之數自二十五至三十，總而合之則有五十五數，以成陰陽竒耦之數，成其變化之道、萬品之數，而行乎鬼神之幽賾者也。

From here on, it says that sages used the method of counting yarrow stalks to investigate the profound and obscure matters of the universe, and to elucidate the principles of heaven and earth and all things. Therefore, they used the numbers of yarrow stalks for divination, thereby revealing the workings of yin and yang. The numbers of heaven and earth are twenty-five for heaven and thirty for earth, totaling fifty-five. With these numbers, they formed the odd and even numbers of yin and yang, established the way of change and the numbers of myriad things, and thus operated within the mysterious and indescribable realm of ghosts and spirits.

乾之策二百一十有六。

The total number of yarrow stalks used in the six lines of the Qian hexagram is two hundred and sixteen.

義曰：夫乾坤二卦，陰陽之象。陽爻竒，故一爻有三十六策；陰爻偶，故一爻有二十四策。自乾坤而下凡三百八十四爻，陰陽之數相半，故陽爻一百九十二，陰爻亦一百九十二，總而言之有三百八十四爻。故乾為老陽，一爻有三十六策，二爻是七十二策，三爻是一百單八策，四爻是一百四十四策，五爻是一百八十策，六爻是二百一十有六策也。

The trigrams Qian (Heaven) and Kun (Earth) represent yin and yang. A yang line is odd, and one line contains thirty-six stalks of yarrow; a yin line is even, and one line contains twenty-four stalks of yarrow. From the trigrams Qian and Kun downwards, the sixty-four trigrams contain a total of three hundred eighty-four lines, with yin and yang each accounting for half. Therefore, there are one hundred ninety-two yang lines and one hundred ninety-two yin lines, making a total of three hundred eighty-four lines. The trigram Qian has six lines, all old yang: one line contains thirty-six stalks, two lines contain seventy-two stalks, three lines contain one hundred eight stalks, four lines contain one hundred forty-four stalks, five lines contain one hundred eighty stalks, and six lines contain two hundred sixteen stalks.

坤之策百四十有四。

The total number of stalks in the six lines of the Kun hexagram is 144.

義曰：夫坤爻偶，故一爻有二十四策，二爻有四十八策，三爻有七十二策，四爻有九十六策，五爻有一百二十策，六爻有一百四十四策。是乾坤之十二爻竒偶之策總而言之有三百六十，是故聖人因其乾坤竒偶之數，成為一歳凡三百六十日也。

The Kun hexagram has all six lines as yin lines, which are even, so each line contains twenty-four strategies. Two lines contain forty-eight strategies, three lines contain seventy-two strategies, four lines contain ninety-six strategies, five lines contain one hundred and twenty strategies, and all six lines together contain one hundred and forty-four strategies. Thus, adding the odd and even strategies of the twenty-four lines in the Qian and Kun hexagrams, the total is exactly three hundred and sixty. Therefore, the sages based the number of days in a year on the odd and even numbers of the Qian and Kun hexagrams.

凡三百有六十，當期之日。

The combined number of stalks used in the Qian and Kun hexagrams is 360, exactly equivalent to the number of days in a year.

義曰：夫乾坤之策凡三百有六十，聖人因之以成為一歳，一歳之內凡三百有六十日。然天之有三百六十五度四分度之一，故月行速，一月一周天；日行遲，一歳一周天。若以全數言之，則一歳三百六十日餘其六度。

The combined number of stalks used in the divination with the Qian and Kun trigrams is 360. The sages used this to determine the length of a year, which consists of 360 days. However, the actual celestial cycle is 365 and one fourth days. The moon moves quickly, completing one orbit around the sky in a month; the sun moves slowly, taking a whole year to complete one orbit. If we take whole numbers, there are six extra degrees beyond the 360 days of a year.

又一歳有六小月，三年之中餘三十六日，故為一閏。一閏之中又餘六日，又於五年之中積其二十四日，合前六日成三十日，又為一閏，是五歳再閏也。此言「期之日」，為一歳之期也。

In addition, within a year there are six small months, each lacking one day, so over three years, thirty-six days accumulate. Therefore, a leap month is set. After setting the leap month, there are still six days remaining; by the fifth year, another twenty-four days accumulate, combining with the previous six days to make thirty days, so another leap month is set—this is why a leap month is set twice in five years. The term 'period day' mentioned in the text refers to the full cycle of a year.

二篇之策，萬有一千五百二十，當萬物之數也。

The total number of stalks used in the divination of the upper and lower parts of the Zhou Changes is eleven thousand five hundred and twenty, which exactly corresponds to the number of all things.

義曰：二篇者，言乾坤上下之二篇也。夫伏羲畫八卦已後，文王重為六十四，以其《易》道廣大，卦義淵深，乾坤能始生萬物，故以乾坤為上經之首，以坎離而終之，故為上篇之終；自咸恆明人事之大，故為下篇之首，以既濟未濟而終之，故為下篇之終。

"The two chapters" refer to the Upper and Lower Sections, both beginning with the trigrams Qian and Kun. After Fuxi drew the Eight Trigrams, King Wen overlapped them to form the sixty-four hexagrams. Because the principles of the Zhou Changes are vast and the meanings of the hexagrams are profound, and since Qian and Kun can give birth to all things, Qian and Kun are used as the beginning of the Upper Section, while Kan and Li are used as its ending. The Lower Section begins with the hexagrams Xian and Heng, because the relationship between husband and wife is the fundamental aspect of human affairs, and ends with the hexagrams Ji Ji and Wei Ji.

凡此上下二篇有三百八十四爻，陰陽之數各半，故乾之爻一百九十二，坤之爻亦一百九十二。凡陽爻三十六策，十爻是三百六十策，一百爻是三千六百策，二百爻是七千二百策，卻於二百爻中退八爻，三八二十四，除卻二百四十策，又六八四十八，又除四十八策，是乾之爻一百九十二爻，都總策數是六千九百一十二策。

The upper and lower parts together contain 384 lines. Yin and Yang each account for half, so there are 192 Yang lines and 192 Yin lines. Each Yang line is worth 36 strategies. Ten lines amount to 360 strategies, 100 lines amount to 3,600 strategies, and 200 lines amount to 7,200 strategies. However, there are actually only 192 Yang lines, so we need to subtract 8 lines from 200. First, subtract 24 strategies for 8 lines, then subtract another 48 strategies for another 8 lines. Thus, the total number of strategies for 192 Yang lines is 6,912.

陰爻亦一百九十二爻，毎一爻策數是二十四策，十爻是二百四十策，一百爻是二千四百策，二百爻是四千八百，卻於二百爻內除了八爻，二八一十六，是一百六十策，又四八三十二，又除三十二策，內有一百九十二爻，都總策數是四千六百八策也。

The Yin lines also total 192, with each line corresponding to 24 counts: ten lines make 240 counts, one hundred lines make 2,400 counts, and two hundred lines make 4,800 counts. Similarly, subtract eight lines from two hundred lines—eight times twenty is one hundred sixty, first subtract one hundred sixty counts, then four times eight is thirty-two, subtract another thirty-two counts. Thus, the total counts for 192 Yin lines amount to 4,608.

以乾之六千九百一十二策，合坤之四千六百八策，都合為一萬一千五百二十策，以象萬物之數矣。然則陰陽奇耦之數，其中有萬、有千、有百、有十，故可以極天下之務，成天下之事，夫萬物之數無所不備矣。

The number of 6,912 strategies from the Yang lines and 4,608 strategies from the Yin lines, when added together, total 11,520 strategies, symbolizing the numbers of all things. It is evident that within the numbers of Yin and Yang, the units of ten thousand, thousand, hundred, and ten are all present, thus enabling the completion of all affairs under heaven and encompassing all things.

然此皆是老陰老陽之數也，而乾坤之間亦有少陰少陽之數也。故少陽之數七，四七二十八，是少陽之數也；少陰之數八，故四八三十二，是少陰之數也。

However, the above calculations are for the old yin and old yang numbers. Between the Heaven and Earth trigrams, there are also the numbers for the young yin and young yang. The number for young yang is seven; four multiplied by seven gives twenty-eight, so one line of young yang has twenty-eight counts. The number for young yin is eight; four multiplied by eight gives thirty-two, so one line of young yin has thirty-two counts.

自二十八至十爻二百八十，一百爻是二千八百，二百爻是五千六百策，又於二百爻內除八爻，二八一十六，一百六十，又八八六十四，是六十四策，除了二百二十四策，內有五千三百七十六。

Using the calculation of twenty-eight strokes for each young yang line: ten lines amount to two hundred and eighty strokes, one hundred lines amount to two thousand eight hundred strokes, and two hundred lines amount to five thousand six hundred strokes; then subtract eight lines from two hundred lines—twenty-eight times eight is one hundred and sixty strokes, eight times eight is sixty-four strokes, totaling two hundred and twenty-four strokes subtracted. The remaining one hundred and ninety-two young yang lines have a total of five thousand three hundred and seventy-six strokes.

少陰之數三百二十。爻三百二十，一百爻三千二百，二百爻六千四百，卻於二百爻內除了八爻，三八二十四，二百四十，又二八一十六，一十六策，內有六千一百四十四。

For the lesser yin lines: each line has 32 counts, ten lines total 320 counts, one hundred lines total 3,200 counts, two hundred lines total 6,400 counts; similarly, subtract eight lines from two hundred lines—three times eight is twenty-four, two times eight is sixteen, totaling 256 counts subtracted. The remaining 192 lesser yin lines have a total of 6,144 counts.

共計少陰少陽之數一萬一千五百二十，當萬物之數，是少陰少陽與老陰老陽其數皆一也。此不言少陰少陽，止言老陰老陽者，蓋《易》以變為占，言其變則神其用，舉其大則明其小。

The number of six thousand one hundred and forty-four for the minor yin and five thousand three hundred and seventy-six for the minor yang together total eleven thousand five hundred and twenty, which is exactly equivalent to the number of all things. This shows that the total number of the minor yin and minor yang is completely the same as that of the old yin and old yang. The classic text does not mention minor yin and minor yang but only refers to old yin and old yang because the Zhou Changes use changing lines to make predictions: it is only by referring to the changing lines that their subtle and profound function becomes evident; by mentioning the greater one, the smaller one is naturally understood.

蓋老陰老陽、少陰少陽，其數皆一，亦有萬一千五百二十，當萬物之數，故但言老陰老陽，而少陰少陽從可知矣。然必曰老陽、老陰、少陽、少陰者，蓋陽以老為尊，陰以少為貴。

Old Yin and old Yang, along with young Yin and young Yang, all total the same number, 11,520, which is equivalent to the number of all things. Therefore, the classic text only discusses old Yin and old Yang, and young Yin and young Yang can be inferred accordingly. As for why there are distinctions between old Yang, old Yin, young Yang, and young Yin, it is because among Yang, the old is esteemed, and among Yin, the young is valued.

大衍之數五十，其用四十有九。

The large-scale divination of the numbers of heaven and earth relies on fifty yarrow stalks, but actually only forty-nine are used.

義曰：按此大衍之數當有五十有五，何以明之？按上文言「天一地二，天三地四，天五地六，天七地八，天九地十」，是天數二十有五，地數三十，總而五十有五也。今經文但言五十者，蓋簡編脫漏矣。

Hu Yuan says: Here the number of great derivation should be fifty-five. Why is that so? The previous text mentions "Heaven one, Earth two, Heaven three, Earth four, Heaven five, Earth six, Heaven seven, Earth eight, Heaven nine, Earth ten." The total of Heaven numbers is twenty-five, and the total of Earth numbers is thirty, making a total of fifty-five. Now the text only says fifty, which should be due to a missing character in the bamboo slips.

然則天地生成之道始於太極，是故聖人因其天地生成之道自然之理，積其成數，總而五十有五，以明天地之大法。今註疏之說但言其用五十，殊不知天地生成之數，上言「天一地二，天三地四，天五地六，天七地八，天九地十」之數，上文既言五十有五之數，豈得止言五十哉？此註疏之非也。

The way of Heaven and Earth generating things begins with the "Taiji," which is the original unity before Heaven and Earth were separated. Therefore, the sage followed the natural way of Heaven and Earth's generation, accumulating various numbers to total fifty-five, thereby revealing the fundamental principles of Heaven and Earth. Current interpretations only mention fifty, but they fail to understand the numbers of Heaven and Earth's generation: since the above has already listed "Heaven one, Earth two" up to "Heaven nine, Earth ten," it has already shown the total to be fifty-five. How can they only say fifty? This is an error in the annotations.

歴代以來言之者甚眾：京房則五十者，謂十日、十二辰、二十八宿也，凡五十，其一不用者，天之生氣將欲以虛來實，故用四十九焉；馬季長云，《易》有太極，是北辰也，太極生兩儀，兩儀生日月，日月生四時，四時生五行，五行生十二月，十二月生二十四氣，北辰居位不動，其餘四十九轉運而用也。

Many scholars throughout history have explained this sentence. Jing Fang believed that the number fifty refers to the ten heavenly stems, twelve earthly branches, and twenty-eight constellations, which together total fifty. Among them, one is left unused because the heavenly life qi relies on a vacant position to attract the actual existence, so only forty-nine are used. Ma Rong (style name Jichang) said that the Zhou Changes contain the concept of "Taiji" (Supreme Ultimate), which is the North Star; Taiji gives rise to the two principles (yin and yang), which give rise to the sun and moon, which give rise to the four seasons, which give rise to the five phases, which give rise to the twelve months, which give rise to the twenty-four solar terms; the North Star remains stationary in its position, while the other forty-nine are in motion and used in rotation.

荀爽則曰，卦各有六爻，六八四十八，加乾坤二用，凡有五十，乾初九「潛龍勿用」，故用四十九也；鄭康成則曰，天地之數五十有五之數，五十有五者，其六以象六畫之數，故減之，用四十九；王弼則曰，演天地之數，所頼者五十，其一不用者，以其虛無非所用也；子夏則曰，其一不用者，太極也，無可名之，謂之太極。

Xun Shuang said: Each of the eight trigrams has six lines, making 48 in total. Adding the 'Use of Nine' in the Qian trigram and the 'Use of Six' in the Kun trigram, there are fifty in total. However, the Qian trigram's initial line says 'The dragon remains hidden and is not used,' so in reality only forty-nine are used. Zheng Xuan (styled Kangcheng) said: The number of heaven and earth is fifty-five, from which six are left out to symbolize the six lines of a trigram, thus subtracting six, leaving forty-nine. Wang Bi said: The calculation of heaven and earth's numbers is based on fifty, and one line is left out because it represents nothingness, which is not used. The Zixia Commentary on the Changes says: The line that is not used is the 'Taiji,' because it cannot be named, so it is called Taiji.

此皆殊無所據，獨鄭康成、姚信、董過三人皆言天地之數五十有五，然而又不知四十九之用。今註疏之說但言聖人推測天地之數止用五十，非數而數以之通，不用而用以之成，又言虛一以象虛無之氣，此皆近於荘老空空之說，以惑後世。

These statements all lack solid evidence. Only three scholars, Zheng Xuan, Yao Xin, and Dong Yu, all argued that the number of heaven and earth is fifty-five, but they failed to explain why the actual number used is forty-nine. The current interpretations only say that the sages inferred the number of heaven and earth and took fifty, and they talk about "it is not a number, yet it enables numbers to function; it is not used, yet it enables functions to be completed," and they also mention setting aside one rod to symbolize the void qi. All these are close to the empty talk of the Zhuangzi and Laozi, which will only confuse later generations.

今止取五十有五之數，以其上文既言天數二十五、地數三十，是天地生成之數自然之理，萬有一千五百二十陰陽竒耦之數，天下人事之理、萬事之情、萬品之物，無不總此生成自然之數。

Now I take the number fifty-five. Since the text above has already explained that the number of heaven is twenty-five and the number of earth is thirty, this reflects the natural process of generation and transformation of heaven and earth. The number eleven thousand five hundred twenty, which represents the yin and yang odd and even numbers, encompasses the principles of all human affairs, the conditions of all things, and the categories of all creatures. Nothing is left out of this system of naturally generated numbers.

然而其所頼者四十有九，何則？夫天數二十五，地數三十，是老陰老陽之數也。以數言之，陰數多於陽數，而陰者是臣之象也，陽者是君之象也。今地數三十，陰之盛於陽，臣之盛於君，子盛於父，卑盛於尊，此至逆之象也。

So why is the number forty-nine actually used? The number of heavenly principles is twenty-five, and the number of earthly principles is thirty. These are the numbers representing old yin and old yang. In terms of numbers alone, the yin numbers are greater than the yang numbers; and yin symbolizes ministers, while yang symbolizes the sovereign. Now, the earthly principles are thirty, and yin surpasses yang, which is like ministers surpassing the sovereign, sons surpassing fathers, and the lowly surpassing the superior. This is an extremely rebellious image.

是故聖人因其天地生成之數自然之理，酌其老陰老陽之數，以其陰不可過於陽，臣不可盛於君，故於地數三十之中去其六策，又合於坤之一策二十四，遂以地數以卑為尊，故去其六數，止以二十四合於天數二十五，共為四十九數，取其陰下於陽、臣下於君、子下於父、卑下於尊，此是至順之道也，故其用四十有九，然後可以神其用矣。

Therefore, the sage based the natural principles of the generation and transformation of heaven and earth, weighing the numbers of old yin and old yang: since yin cannot exceed yang, and a minister cannot surpass a king, he subtracted six from the earth number thirty to make it exactly twenty-four, matching the single line of the Kun hexagram. Thus, the earth number is esteemed by being humble and submissive. After subtracting the six, twenty-four was combined with the heavenly number twenty-five, totaling forty-nine. This reflects the meaning of yin residing below yang, a minister below a king, a son below a father, and the humble below the exalted, embodying the most harmonious principle. Therefore, only when actually using forty-nine stalks can the function of the divination become profound and marvelous.

分而為二以象兩，掛一以象三，揲之以四以象四時。

Take forty-nine stalks of yarrow and divide them randomly into two groups, symbolizing Heaven and Earth, the Two Principles. Then take one stalk from the group and set it aside, symbolizing Heaven, Earth, and Humanity, the Three Powers. Next, count the stalks in groups of four, symbolizing the four seasons of spring, summer, autumn, and winter.

義曰：夫大衍之數始本五十有五，然其所頼者四十有九。然四十九數未分之時則為一，以象太極天地未判之際；次分而為兩，以象陰陽分剖之理，於左手則為陽，於右手則為陰。

The original number of the Great Derivation is fifty-five, but actually used is forty-nine. These forty-nine lines are originally undivided and form a single whole, symbolizing the "Taiji" — the state before heaven and earth were differentiated. Then they are divided into two groups, symbolizing the principle of yin and yang being separated. The group held in the left hand represents yang, and the one in the right hand represents yin.

然陰陽既分而人事未備，又於左手之中掛其一於小指之間，以象三才，言天地人事萬品之類皆備於其間。又揲數之以象四時者，又以左右手握之，四數之，以象天之有春夏秋冬四時運轉、寒暑徃來不絶之義也。

Yin and yang have already been separated, but the dimension of human beings has not yet been placed, so another stalk is drawn from the left hand and placed between the index finger and the little finger to symbolize the 'Three Powers' (three elements), indicating that heaven, earth, human beings, and all categories of things are fully included within them. As for 'divining by four', the stalks in both hands are counted in groups of four, symbolizing the continuous movement of the four seasons of heaven, the unceasing alternation of cold and heat.

歸竒於扐以象閏，五歳再閏，故再扐而後掛。

The remaining remainder is placed between the fingers to symbolize the leap month. Since a leap month occurs twice every five years, the remainder is counted twice and then reset again.

義曰：言既揲數之，其有餘者則歸之於左手所掛一之處，以象其閏。然則天之有三百六十五度四分度之一，日行遲，一歳一周天；月行速，一月一周天。以全數言之，則日一年行三百六十度，餘有六度。

This refers to grouping numbers in sets of four, and then gathering the remainder to the place on the left hand where one had previously hung a counter, symbolizing the leap month. The full cycle of the heavens is 365 and 1/4 degrees: the sun moves slowly, completing one orbit around the sky in a year; the moon moves quickly, completing one orbit around the sky in a month. If calculated in whole numbers, the sun travels 360 degrees in a year, leaving an excess of six degrees.

是故聖人因此大衍天地生成之數，推測幽隠，以其揲蓍之數四數之，其有歸餘殘竒之數，則歸於所掛小指之間，以象其閏。既取歸餘殘竒之數以象其閏，然於二年之中為閏，又其數未備；於三年之中為一閏，又其數出剩，遂於五年□閏，則其數始足。

Therefore, the sage used the great derivation method of the numbers of heaven and earth to predict hidden matters. He counted the yarrow stalks in groups of four, and the remainder was placed between the index finger and the little finger, symbolizing an intercalary month. Since the remainder represented the intercalary month, two years would require one intercalary month, but the days were insufficient; three years would require one intercalary month, yet there was still some excess. Thus, by the fifth year, another intercalary month was added, and the days were then exactly made up.

故一歳之間所剰六度，又有六小月，是十二日也，三年之中凡三十六日，故閏一月；又剰六日，遂於五年之中積為二十四日，加此六日即為三十日，故五年□閏也。

Specifically, in a year there are six extra days, and each of the six small months is one day shorter, totaling twelve days. Over three years, this adds up to thirty-six days, so one leap month (thirty days) is inserted. After inserting the leap month, there are six days remaining. By the fifth year, another twenty-four days accumulate, adding to the previous six days to make exactly thirty days, so another leap month is inserted in the fifth year.

然揲蓍之數歸餘殘竒，零止有一二三為殘竒。今註疏之說以謂四為殘竒，則非也。且四四數之是全數也，若以全數為殘竒，則無所據，但止有一二三為殘竒也。若無餘，則再扐而後掛之，然後見成閏積分之數也。

When counting the stalks of the yarrow divination, the remainder can only be one, two, or three. Modern commentaries that include four as a remainder are incorrect. Four is itself a complete set, so treating a complete set as a remainder has no basis. Therefore, the remainder can only be one, two, or three. If there is no remainder at the end, one should perform another count and then reset the count, so that the accumulated excess can be clearly shown.

然謂「再扐而後掛」者，蓋上言「歸竒於扐以象閏，五歲再閏，故再扐而掛之」是也。

The phrase "repeatedly handling the remainder before hanging it" refers to what was mentioned earlier: the leftover portion is held between the fingers to symbolize a leap month. Since a leap month occurs twice every five years, the remainder must be handled twice before it is hung again.

是故四營而成《易》。

Therefore, after going through four stages, one completes a single transformation.

義曰：「是故」者，連上文也。四營者，則謂四度經營而成變易也。四營者，則謂上「揲之以四以象四時，歸竒於扐以象閏，五歳再閏，故再扐而後掛」是也，凡此四度經營，然後成其變易之道。

Therefore, the two characters "是故" serve to connect with the previous text. The term "四营" refers to the process of completing one change through four operations. These four operations are exactly the ones mentioned earlier: dividing the yarrow stalks into two bundles, hanging one and representing the three heavens, counting four stalks at a time to symbolize the four seasons, and placing the remaining stalks between the fingers to represent the leap month (since there are two leap months in five years, the remaining stalks must be returned twice before hanging again). Only after completing these four procedures is one change of the yin-yang transformation completed.

十有八變而成卦。

After eighteen transformations, one hexagram is formed.

義曰：凡言一爻，凡三度揲之，則為一爻；一卦六爻，三六一十八，是十有八變而成一卦也。

Each time a line is obtained, it requires three instances of divining with the yarrow stalks to determine it; a hexagram consists of six lines, three multiplied by six equals eighteen, so it takes eighteen changes to form a hexagram.

八卦而小成。

The eight trigrams are drawn, and the foundation is thus complete.

義曰：言伏羲所畫八卦，乾、坤、艮、巽、震、離、坎、兌是也。八卦既立，寫其天地水火山澤風雷之象；水火山澤風雷之象既立，是以健、順、動、止、明、入、陷、說之性畢備，此八卦之小成者也。

This refers to the eight trigrams drawn by Fuxi, namely Qian, Kun, Gen, Xun, Zhen, Li, Kan, and Dui. Once the eight trigrams were established, they depicted the phenomena of heaven, earth, water, fire, mountain, marsh, wind, and thunder; once these phenomena were established, the eight qualities of vigorous strength (Qian), yielding flexibility (Kun), movement (Zhen), stillness (Gen), brightness (Li), penetration (Xun), danger (Kan), and harmony (Dui) were also fully embodied. This is the "minor completion" of the eight trigrams.

引而伸之，觸類而長之，天下之能事畢矣。

By extending and deriving the Eight Trigrams, when encountering similar things, they are expanded accordingly, thus encompassing all possible actions under heaven.

義曰：言文王因此八卦小成之後，遂引伸八卦為六十四卦，又因其事物萬品之類而増長之。若觸剛之事類，以次増長其剛；若觸柔之事類，以次増長其柔。是以天地之性、萬物之理、天下之情偽、萬物之本，至纎至悉，天下之能事無不畢載於其間。

This refers to King Wen building upon the initial formation of the Eight Trigrams, extending and combining them to form the sixty-four Hexagrams. He then continuously expanded them according to the categories of all things in the world. When encountering matters of a yang nature, he extended their yang aspects in order; when encountering matters of a yin nature, he extended their yin aspects in order. Thus, the nature of heaven and earth, the principles of all things, the true and false of the world, and the fundamental nature of all things, no matter how subtle or detailed, are all fully recorded within them. Everything that can be done under heaven is completely included.

顯道神徳行。

It reveals subtle principles and makes human virtue profound and mysterious.

義曰：上既言天地之數，天下之能事畢載於《易》，故可以顯明其萬物之理、萬事之情，原其所由，不知所以然而然，又可以神其徳行，莫見其跡也。

The previous text has already explained the numbers of heaven and earth, and all things under heaven are fully recorded in The Zhou Changes. Therefore, it can reveal the principles of all things and the circumstances of all affairs, tracing their causes. Although people cannot explain why things are so, they naturally are so. It can also make human virtue become mysterious and unpredictable, making its traces invisible.

是故可與酬酢，可與佑神矣。

Therefore it can respond to humans and assist the functions of the deities.

義曰：酬酢者，謂報答之辭也。言《易》之道既言天地幽賾之事，又顯明萬事之理，又以蓍數明其吉凶之事，知其未來，明其已徃，使人占兆之，知其吉凶之驗，使人從善而去惡，從吉而背凶，若響之應聲而應對之也。

"Chouce" refers to the words of guests and hosts responding to each other. This means the Way of the Zhou Changes (I Ching) explains the profound and hidden matters of the universe, reveals the principles of all things, and uses the numbers of the yarrow stalks to indicate auspicious and inauspicious outcomes: foreseeing the future, clearly understanding the past, allowing people to see the verification of auspicious and inauspicious through divination, thus abandoning evil and following goodness, seeking auspiciousness and avoiding misfortune. Its response to people is like an echo responding to a sound, immediate and accurate.

可與佑神者，言《易》道既言吉凶之事，使人占之，從吉而懼凶，是可以佑明神之徳而行事者也。

What is meant by "being able to assist the divine," is that the principles of the Zhou Changes (I Ching) have already explained matters of good and bad fortune, enabling people to inquire through divination, thereby moving towards auspiciousness and being cautious of misfortune. This is equivalent to assisting the divine in cultivating virtue, providing a basis for human action.

易有聖人之道四焉。

The Zhou Changes contains four methods left by the sages for future generations. The phrase "the way of the sage has four aspects" refers to using the Book of Changes to express ideas, to guide actions, to create objects, and to divinate and seek answers to doubts.

義曰：此已下至「易有聖人之道四焉，此之謂也」為一章。言大易之道探賾索隠以成其道，故所用之道有四焉。

Hu Yuan explains: From this sentence onwards, up to the phrase "Zi Yu: The Book of Changes contains four ways of the sage," this constitutes one chapter. This chapter discusses that the principles of the Zhou Changes can penetrate to the most profound and intricate aspects, and can uncover the most subtle and hidden truths. Through this effort, it has established its own system of rules. Because of this, there are four paths derived from this system that are available for people to use.

以言者尚其辭。

Anyone who uses the Zhou Changes to make statements or express opinions places the greatest importance on the Hexagram Statements and Line Statements.

義曰：言則謂大易之中所述之言辭也。言聖人探賾索隠作為大易，聖人之情顯見於言辭之間，故君子之人慾觀大易之意，必觀聖人諸卦爻所繋屬之文辭，見聖人之情意也。

Hu Yuan explains: Here, the term "yan" refers to the textual statements recorded in the Zhou Yi. The sages explored the profound and sought out the subtle, thus composing the Zhou Yi. The meanings they wished to convey to future generations are clearly revealed in these textual statements. Therefore, those who wish to understand the essence of the Zhou Yi must carefully read the hexagram statements and line statements attached to the sixty-four hexagrams and the 384 lines. From these words, one can discern the true intentions of the sages.

以動者尚其變。

Anyone who uses the Zhou Changes to decide their actions and conduct places the greatest importance on the changes of the hexagram lines.

義曰：動則謂諸卦諸爻也，變，動也。言聖人仰觀俯察作為大易，設為六十四卦，其爻有得位者，有失位者，有變有動，有正有不正，有中有不中，有應有不應者，是諸卦之爻有變動者也。既有變動，則吉凶悔吝生乎動矣。有動而悖於理者則凶，有動而合於道者則吉。是故君子之人凡欲知其吉凶悔吝存亡之幾，必先觀其諸卦諸爻之變動，然後可以知吉凶之事、悔吝之虞、變通之理，然後趨其善而背其惡，向其吉而避其凶，所以致身於無過也。

Hu Yuan explains: Here, the term "movement" refers to the lines of each hexagram; "change" means transformation. The sage observed celestial phenomena and examined terrestrial features, and based on these observations, composed the Zhou Changes, arranging them into sixty-four hexagrams. Each line within a hexagram may be in an appropriate position or not, may change or remain static, may be upright and just or not, may be centered or not, and may have corresponding or non-corresponding relationships with the upper and lower parts. This means that the lines of each hexagram are all in a state of movement. Since there is movement, the four outcomes of good fortune, misfortune, regret, and hardship all arise from it: if action goes against reason, the result is misfortune; if action follows the right path, the result is good fortune. Therefore, a person of virtue who wishes to foresee the signs of good fortune, misfortune, regret, and hardship, as well as success or failure, must first clearly understand the changes of each line in each hexagram. Only then can one discern which matters will bring good fortune and which will bring misfortune, where regret and shame may lie, and how to adapt and change. Once understood, one should turn toward goodness and away from evil, pursue good fortune and avoid misfortune, thus ensuring that one's conduct in life is free from error.

以制器者尚其象。

Anyone who uses the Zhou Changes to create objects places the greatest importance on the imagery represented by the hexagrams.

義曰：象則謂大易之中聖人所設六十四卦之法象也。至如伏羲作結繩而為網罟，蓋取諸離；神農作耒耜取諸益；宮室取大壯；弧矢取諸睽。如此之類，皆是尚其法象也。故君子欲觀制器之用，必觀聖人設卦制器之法象也。

Hu Yuan explained: Here, the term "xiang" refers to the set of sixty-four hexagrams established by the sages in the Zhou Changes, which serve as models to follow. For example, Fuxi tied ropes into a net to catch fish and hunt, drawing upon the meaning of the Li hexagram, which symbolizes attachment and the net. Shen Nong made farming tools like the plow, drawing upon the meaning of the Yi hexagram, which signifies benefiting the people. Building houses was based on the Da Zhuang hexagram, which represents strength and stability. Making bows and arrows was based on the Kui hexagram, which signifies control through separation. Such examples show that all these inventions were based on the hexagrams. Therefore, those with aspirations should understand the principles of making objects by studying the sages' establishment of hexagrams and their symbolic representations, and following the principles of creating objects based on these symbols.

以卜筮者尚其占。

Anyone who uses divination with a turtle shell or yarrow stalks to inquire about matters most values the result obtained from the divination.

義曰：筮則謂蓍策龜兆之占筮也。夫凡人之生，必有疑貳之事、得失之理，不得以前知，是故聖人作為大易，設為六十四卦，有變通之理，有吉凶之驗。以其凡人不能無疑、不能無吉凶，然吉凶之道雖聖人有所不知。聖人既有所不知，必謀之於鬼神，以明得失吉凶之事。然鬼神之道至幽至隠，不可以形覩，不可以象窺，然莫知其所與人有異。然聖人必謀之者，是故假其至誠，取其蓍龜之數，審之於天地之數，明諸卦諸爻變動之理，以明過去未來之事，則必以卜筮占策，然後可以前知矣。

Hu Yuan explains: Here, the term "shì" refers to the method of divination using the stems of the artemisia plant for calculation and the cracks on turtle shells for interpretation. People living in the world inevitably encounter matters they cannot decide upon and principles they cannot clearly discern, unable to know the outcome in advance. Therefore, the sage composed the Zhou Changes, setting up the sixty-four hexagrams, which contain both the principles of change and the evidence of good and bad fortune. Since ordinary people cannot be without doubts and cannot avoid encountering good or bad fortune, and even the principles of good and bad fortune are not always clear to the sages, the sages, when they have uncertainties, must consult the spirits and gods in order to understand the gains and losses and the good and bad fortune. However, the way of spirits and gods is extremely subtle and hidden, invisible in form and indiscernible in appearance, so people cannot know what difference it makes to them. The sages still consult them by relying on their sincere heart, using the numbers shown by the artemisia stems and the turtle shells, verifying them with the numbers of heaven and earth, clarifying the principles of change in each hexagram and line, thus seeing the past events that have already occurred and the future events that have not yet arrived. In this way, divination and calculation are indispensable, relying on them to foresee the outcome in advance.

是以君子將有為也，將有行也，問焉而以言，其受命也如響。

Therefore, when a person of virtue is about to take action, they first consult the Zhou Changes, expressing their doubts to it. It responds to the inquiry and provides guidance, like an echo responding to a sound, answering immediately without hesitation.

義曰：言君子之人既能觀此四者之事，凡有所施為，凡有所行徃，必先問焉而以言，考其蓍龜之靈、占筮之策、通變之理、吉凶之道，然後其受命也如響之應聲，無有逺近幽深。

Hu Yuan explained: A person of virtue, having understood the four things mentioned above, namely the words, changes, images, and omens, will certainly first consult the Book of Changes when about to do something or travel. He will examine the responses from the divination with yarrow stalks and tortoise shells, the numbers obtained through divination, the principles of change and the indications of good or bad fortune. Then the response given will be as clear and direct as an echo to a call, able to answer any question whether it is near or far, subtle or profound.

遂知來物。

Thus one can foresee what is about to happen.

義曰：言此大易之道告示於人，無有遐逺邇近幽深宻之間，皆前知其吉凶禍福之驗，天地陰陽之理，將來之事、已徃之失，皆前知矣。

Hu Yuan explained: The way of the Zhou Changes teaches people, regardless of whether the matter in question is distant or near, hidden or profound, it can reveal in advance the signs of good fortune, misfortune, blessings, and calamities. The principles of yin and yang changes in heaven and earth, matters yet to come, and past transgressions can all be known beforehand through it.

非天下之至精，其孰能與於此。

If it were not the most subtle principles of the world, what else could reach such a level?

義曰：言大易之道，若非至極精妙、通達天下，其孰能與於此哉。

Hu Yuan explained: The way of the Zhou Changes is not profound and subtle to the extreme, and not universally comprehensible, then what else could reach such a level?

參伍以變，錯綜其數。

Using numbers like three and five to interactively deduce changes, interweaving and combining them for calculation.

義曰：參則謂三也，伍則謂伍也。言天一之數有三有五，至如天之一下交於地之六生水，地之十上交於天之五生土，是天地之數三五通變，上下錯雜綜統，以成萬物之數。

Hu Yuan explains: "San" means three, and "Wu" means five. This refers to the fact that both the heavenly and earthly numbers contain three and five: for example, the heavenly number six comes down to combine with the earthly number six to produce water, and the earthly number ten goes up to combine with the heavenly number five to produce earth. Thus, the numbers of heaven and earth rely on the mutual interaction and transformation between three and five, their intermingling above and below, and their comprehensive integration, to generate the numbers of all things.

通其變，遂成天地之文。

By integrating these changes, the intricate interweaving patterns of the universe are formed.

義曰：言天地陰陽之道、通變之理、化裁之跡，老陰老陽之數交而相雜，以成天地之文，若剛柔晝夜之道、寒暑徃來之功、青赤交雜之類。二百一十有六以定乾之老陽之象，一百四十四策以定坤之老陰之象，如此之類，他皆可知也。

Hu Yuan explained: The operation and transformation of yin and yang, the principles of shaping and nurturing, all arise from the interaction and intermingling of the two fundamental numbers, old yin and old yang, which weave the patterns of the world. This is similar to phenomena such as the contrast between hardness and softness, the alternation of day and night, the succession of cold and heat, and the intermingling of blue and red. Specifically, in terms of numbers: The Qian hexagram has all six lines as old yang, with each line representing thirty-six strategies, totaling two hundred and sixteen strategies, which establishes the image of old yang for Qian. The Kun hexagram has all six lines as old yin, with each line representing twenty-four strategies, totaling one hundred and forty-four strategies, which establishes the image of old yin for Kun. By analogy, the principles of the other hexagrams can be understood in the same way.

極其數，遂定天下之象。

By pushing these numbers to their ultimate conclusion, the forms of all things under heaven are thereby determined.

義曰：言聖人窮極天下之數、陰陽之策、萬事之理、纎介之微，然後可以定天下之法象也。

Hu Yuan explained: The sages investigated all numbers in the world, the numbers of yin and yang in the divination sticks, and the principles of all things, pushing their inquiry to the finest and most subtle level, thus being able to determine various exemplary forms worthy of emulation throughout the world.

非天下之至變，其孰能與於此。

If it were not the principle that exhausts all transformations, what else could reach this level?

義曰：言大易之道極窮天地之數，以成天下之法象。若非天下至變至通之道，其曷能與於此哉。

Hu Yuan explained: The way of the Zhou Changes investigates the numbers of heaven and earth to their utmost, thereby creating images available for the world to follow. If it were not for the principle most adept at change and most capable of comprehending things, how could such a feat be achieved?

易無思也，無為也，寂然不動，感而遂通天下之故。

The Zhou Changes themselves have no thoughts or deliberate actions, remaining quietly still and unmoving; once touched by human sincerity, they immediately connect and reveal the origins and developments of all things throughout the world.

義曰：言大易之道能極盡天下之數，極盡天下之事，然而易之道不假思慮，任用自然；不須經營，任用自動。寂然不見其跡，黙然不見其形。若聖人以至誠之心感而行之，則通變之理、萬事之宜自然而達矣。

Hu Yuan explained: The way of the Zhou Changes can thoroughly investigate all numbers and affairs in the world, yet it itself does not employ any deliberation; everything is left to nature. It does not need deliberate planning or arrangement; everything is left to spontaneous action. It is quiet to the point of being invisible, and silent to the point of having no trace. As long as the sage uses a heart of utmost sincerity to connect with it and follows its guidance in action, then the principles of change and the proper measures for handling all matters will naturally become clear.

非天下之至神，其孰能與於此。

If it were not the most profound and mysterious principle in the world, what else could reach such a level?

義曰：夫非忘象者則無以制象，非遺數者無以極數。至精者無筮策而不可亂，至變者體一而無不周，至神者寂然而無不應，斯蓋功用之母、象數所由立也。言大易之道若非道極妙、變化如神、極深研幾、探賾索隱，其孰與於此哉。

Hu Yuan explains: One who cannot forget the form cannot control the form; one who cannot set aside numbers cannot exhaust numbers. The subtlest aspect does not become confused even without using the divining sticks; the most changeable aspect is unified in essence yet present everywhere. The most mysterious aspect is still and quiet yet responsive everywhere. These three aspects are the root of all functions and the foundation of the hexagrams and numbers. The way of the Zhou Changes is not profound, not changeable, not exploring the hidden depths, nor searching out the subtle details, who could surpass it?

夫易，聖人之所以極深而研幾也。

The Zhou Changes is the means used by the sages to explore profound principles and investigate subtle beginnings.

義曰：此以下又明聖人作易之道，極窮幽隱，識照幾先，而作其易者也。深者，則謂未有其理、未見其形而聖人極深其用者也；幾則謂有其理未形，則謂之幾也。言聖人作易，以極其有理未形之幾也。

Hu Yuan explains: From here on, it further explains the intention of the sage in composing the Book of Changes. He thoroughly investigates the hidden aspects, seeing clearly before the matter becomes evident. Thus he composed the Book of Changes. The term 'deep' refers to when the principle has not yet taken form and the outward signs have not yet appeared, yet the sage has already thoroughly examined its function to its extreme. The term 'ji' refers to when the principle already exists but has not yet formed, and this emerging, yet not fully revealed, beginning is called 'ji'. This means that the sage composed the Book of Changes precisely to exhaust those beginnings which have some principle but have not yet taken form.

唯深也，故能通天下之志。

Exactly because the Book of Changes can explore the profound and hidden, it is able to connect the hearts and aspirations of people throughout the world.

義曰：夫人之深，未有其理，未有其形，而又天下之心億兆其心，而聖人以己之深可以通天下之志，何也？蓋天下之心雖億兆之心，而聖人以己之心可以見天下之心，以己之志可以見天下之志。何則？夫人情莫不欲飽暖而惡其飢寒，人情莫不欲壽考而惡其短折，人情莫不欲富貴而惡其貧賤，人情莫不欲安平而惡其勞苦。是故聖人以己之心推天下之心，億兆之眾深情厚貎皆可以見矣。雖億兆之心至多而難見，而聖人但以一己之心、一身之勞逸，雖未見其理、未顯其形，則天下之心自然而見矣。

Hu Yuan explained: What is meant by "deep and subtle" is that the principles have not yet taken form, and the manifestations have not yet appeared. Moreover, the thoughts of people throughout the world are countless, so how could a sage, relying solely on his own deep insight, be able to understand the minds of all people? The principle lies in this: although the thoughts of the world are countless, the sage can use his own mind to illuminate the minds of all people, and his own aspirations to illuminate the aspirations of all people. Why is that? Because human nature is such that no one does not desire to be well-fed and clothed and to avoid hunger and cold, no one does not desire longevity and avoid early death, no one does not desire wealth and honor and avoid poverty and low status, no one does not desire peace and stability and avoid hardship and toil. Therefore, the sage can use his own mind to infer the minds of all people, and thus the true feelings and the superficial appearances of the hearts of millions can be discerned. Although the hearts of people are numerous and hard to fully understand, the sage only needs to rely on his own heart and his own experiences of toil and ease to feel them out. Even if the principles have not yet taken form and the manifestations have not yet appeared, the hearts of all people will naturally be illuminated.

唯幾也，故能成天下之務。

Because the Book of Changes can investigate the initial signs, it is able to accomplish all worldly affairs.

義曰：幾者，是有理未形之謂也。夫君子之人慾極天下之務，必先博學之，審問之，慎思之，明辨之，篤行之。既能如是，則雖天下之務、萬事之微盡可見矣，所謂知至知終者是也。

Hu Yuan explained: The term "ji" refers to the principle that already exists but has not yet taken form. A person of virtue who wishes to accomplish all worldly affairs perfectly must first achieve broad learning, thorough inquiry, careful thinking, clear discernment, and practical implementation, which are the five aspects mentioned in the "Zhongyong" chapter of the "Liji." When one reaches this level, all worldly affairs and the subtle details of things become clear, which is what the "Qian" hexagram's "Wenyan" says, knowing the beginning and the end.

唯神也，故不疾而速，不行而至。

Because the Book of Changes is profound and unpredictable, it does not require urgency and yet acts swiftly, does not require movement and yet reaches its destination.

義曰：夫大易之道極深研幾，無思無為，寂然不動，能通天下之志，能定天下之務，是其功如神，不疾而速，不行而至者也。

Hu Yuan explained: The way of the Zhou Changes investigates the profound depths thoroughly and explores the initial signs, while remaining free from thought and action, still and unmoving. Yet it can connect with the aspirations of people throughout the world and accomplish the affairs of the world. This effect is like that of a divine being, acting swiftly without being urged and arriving without moving.

子曰：易有聖人之道四焉者，此之謂也。

Confucius said: The Zhou Changes contain the four paths of the sage, which are the above mentioned contents.

義曰：此又言大易能通微妙，以言者尚其辭，以動者尚其變，以制器者尚其象，以卜筮者尚其占，故天下之能事畢矣。然則首尾俱言聖人之道四者，蓋為此一章之中所陳者三事：一曰非天下之至精，二曰非天下之至變，三曰非天下之至神。皆是廣言大易之道，然三事之中亦不出於聖人之道四，故首尾總而結之也。

Hu Yuan explained: Here again it is said that The Zhou Changes can comprehend the subtle and profound: those who speak emphasize its words, those who act emphasize its changes, those who make objects emphasize its hexagrams, and those who divinate emphasize its judgments. All things under heaven are thus fully covered. This chapter begins and ends with the phrase "the way of the sage has four aspects," because the passage mentions three things: first, "it is not the most refined of the world," second, "it is not the most changeable of the world," and third, "it is not the most divine of the world." These three sentences discuss The Zhou Changes from a broad perspective, and all three matters fall within the four aspects mentioned earlier, so the chapter begins and ends with the same sentence to summarize.

子曰：夫易何為者也？

Confucius asked: What is the purpose of the book called The Zhou Changes?

義曰：自此以下至「民咸用之謂之神」為一章。此十翼之中第十。子曰夫易何為者，此蓋孔子嘆大易之道其功深賾，故假設此發問之辭以問之，曰夫易者何為者也。

Hu Yuan explains: From here onwards, until the text 'The people all use it and call it divine' is reached, this constitutes one chapter, positioned as the tenth in the Ten Wings. The sentence 'Zi Yu: Fu Yi He Wei Zhe' is Confucius praising the profound and mysterious utility of the Way of the Zhou Changes, and therefore deliberately setting a question to begin with, saying: What is the purpose of the Book of Changes?

夫易開物成務，冒天下之道，如斯而已者也。

The Zhou Changes is a book used to open the aspirations of all things, accomplish the affairs of the world, and encompass all the principles under heaven. That is all.

義曰：此夫子自釋易之體用也。開者，通也；冒者，覆也。言大易之道其功宏博，能開通於萬物之志，成就夫天下之務，覆冒夫天下之物也。至如泰卦則言財成之義，履卦則言履素之宜，革卦則言治厯之事，鼎則言鼎新之，旅則言無敢折獄，遯則言遯尾之厲，大壯則言君子用罔，乾卦則言亢龍有悔者。如此之類，是皆開通萬物之志，成就天下之務，覆冒天下之道。如斯之道，則大易之體用也，故云如斯而已。

Hu Yuan explained: This is Confucius' own explanation of the essence and function of the Yi. "Kai" means to open, and "mao" means to cover. The way of the Zhou Yi is vast and profound, capable of opening the aspirations of all things and accomplishing the affairs of the world, and covering all things under heaven. For example, the Tai hexagram discusses the proper measure of the way of heaven and earth, the Li hexagram discusses the appropriate conduct of maintaining one's proper position, the Ge hexagram discusses the reform of calendars and the clear distinction of the four seasons, the Ding hexagram discusses the renewal of old things, the Lu hexagram discusses not lingering in lawsuits, the Duan hexagram discusses the danger of retreating and falling behind, and the Da Zhuang hexagram discusses the gentleman not being overbearing. Such examples all illustrate the opening of the aspirations of all things, the accomplishment of the affairs of the world, and the covering of the correct way. These are precisely the essence and function of the Zhou Yi, hence it is said, "This is all."

是故聖人以通天下之志。

Therefore, the sage used the Zhou Changes to connect the hearts and minds of people throughout the world.

義曰：夫大易之道其功廣大，是故聖人以此之故以通達天下之志者也。然則天下之人心志至眾至繁，而聖人以大易之道以通天下之志者何也？蓋聖人有深幾之見，極未形之理，以已之心可以見天下之心，以已之志可以見天下之志。雖天下之人心志至眾至繁，然聖人以已之幾深度人之情偽利害，極未形之理，可以見天下之志者也。

Hu Yuan explained: The principles of the Zhou Changes have broad effects, so the sages used them to understand the hearts and aspirations of people throughout the world. However, human thoughts are so numerous, yet the sages were able to comprehend them all through the principles of the Zhou Changes. Why is this so? Because the sages had profound insight, able to investigate the origins of things before they took shape, and thus their own hearts illuminated the hearts of all people, and their own aspirations illuminated the aspirations of all people. Even though the hearts and aspirations of people are numerous, the sages, with their ability to discern the subtle and understand the underlying truths, deeply considered the authenticity and interests of human affairs, and thus comprehended the hearts and aspirations of all people.

以定天下之業。

Using the Zhou Changes to establish a great cause under heaven.

義曰：言聖人以此大易之故，極其幽深，研幾，成天下之務，冒天下之道，以定天下之功業也。

Hu Yuan explained: The sage, relying on The Zhou Changes, thoroughly investigates the profound principles and explores the subtle beginnings, thus accomplishing the affairs of the world, covering the correct path of the world, and ultimately establishing the achievements of the world.

以斷天下之疑。

Use the Zhou Changes to decide the doubts and difficulties of the people under heaven.

義曰：言大易之道通於人事。一卦六爻，有得位失位者，然吉凶悔吝雖聖人亦有所不知，於人事之間不能無疑。是故聖人雖以其蓍策占筮之，然亦不能無疑惑之心，而又謀之於鬼神，謀之於天地，以成其卦爻，又於卦爻之下繋屬其文辭，以決斷天下之疑也。至如乾之初九言潛龍勿用，離之六四言突如其來，如此是斷其疑也。

Hu Yuan explained: The principles of The Zhou Changes apply to human affairs. In a single hexagram with six lines, some are in proper positions and some are not. Among these, the auspicious and ominous outcomes are even beyond the knowledge of sages, and people involved in worldly matters often have doubts. Therefore, although sages have already used the yarrow stalks for divination, they still have lingering uncertainties in their hearts. Thus, they consult ghosts and spirits, and seek evidence from heaven and earth, and based on this, they establish the hexagram and its lines. Then they add explanatory texts beneath the hexagram and its lines, to resolve the doubts of people throughout the world. For example, the line 'The dragon is hidden and does not act' in the first line of the Qian hexagram, and the line 'The fire suddenly arises' in the fourth line of the Li hexagram, are both examples of such explanatory texts that resolve doubts.

是故蓍之徳圓而神。

Therefore, the virtue of the yarrow stalks is circular and flowing, profound and mysterious.

義曰：夫蓍策之數未占已前，其吉凶悔吝人皆不可見，無有窮極，無有定止，其通變之道、天地之宜，其用如神，運而不窮，周流通暢也。

Hu Yuan explained: Before the divination is performed, the number of the yarrow stalks does not reveal good fortune, ill fortune, regret, or hardship. It is neither exhausted nor fixed. Its way of transformation and its measure in harmony with heaven and earth operate like the divine, ceaseless and flowing smoothly.

卦之徳方以知。

The virtue of the trigrams is square and definite, yet capable of clear discernment.

義曰：言蓍策之數未占之時雖其用如神，其吉凶悔吝周流通變，運而不窮；及其揲蓍之後布成其卦，卦有六爻，卦爻之下有得位、有失位、有中、有正、有凶、有吉、有悔吝，皆繋屬而不可變動，故言方以知者，是知其過去未來之事，極其未形之理，其情偽利害盡可見矣。然則必言蓍徳圓而神、卦徳方以知者，蓋神以知來，是來無方也；知以藏徃，是徃有常也。物既有常，猶方之有止；數無常體，猶圓之不窮。故蓍之變通則無窮，神之象也；卦觧爻分有定體，知之象也。知可以識前言徃行，神可以逆知將來，故蓍以圓象神，卦以方象知也。

Hu Yuan explained: The number of the yarrow stalks is indeed as divine as the heavens when not yet used for divination, with fortune and misfortune, regret and hardship flowing and changing endlessly. But once the process of "shie zhi" is completed, that is, when the yarrow stalks are repeatedly divided and counted in groups of four to determine the lines and arrange them into a hexagram, the six lines of a hexagram are fixed. Each line has its proper position, its improper position, its central position, its correct position, and it has both good and bad, as well as those that carry regret and hardship. All these are fixed and cannot change anymore. Therefore, the virtue of the hexagram is square and clear-sighted: it clearly perceives past and future events, pushing the principles of things to their extremes, and seeing clearly the authenticity of human feelings and the advantages and disadvantages of situations. As for why it is said that the virtue of the yarrow stalks is round and divine, and the virtue of the hexagram is square and wise, it is because divination is used to foresee the future, which has no fixed direction; wisdom is used to remember the past, which has a fixed pattern. Things have fixed patterns, just as a square has edges and a definite shape; numbers have no fixed form, just as a circle moves endlessly. Therefore, the changeability of the yarrow stalks has no end, which is the image of divinity; when a hexagram is divided and its lines are fixed, it has a definite shape, which is the image of wisdom. Wisdom remembers past words and actions, while divination foresees the future, so the circle is used to symbolize the divinity of the yarrow stalks, and the square is used to symbolize the wisdom of the hexagram.

六爻之義易以貢。

The meanings contained in the six lines of the hexagram are communicated to people in detail through the words of the Zhou Changes.

義曰：貢者，告也。言聖人因蓍策之數以佈設六十四卦，卦有六爻，以盡萬物之理。然爻有應有不應，有正有不正，其間吉凶悔吝皆不能告諭於人，故大易之道極未形之理，知過去將來之事，故六爻之下皆繋屬文辭，以貢告於人也。至如比之初六言吉，大過上九言凶，如此之類，是皆告於人，使人從善而去惡，從吉而去凶也。

Hu Yuan explained: "Gong" means to inform. The sage arranged the sixty-four hexagrams according to the numbers of the divination sticks, each hexagram having six lines, in order to exhaust the principles of all things. However, between the lines there are corresponding and non-corresponding ones, appropriate and inappropriate ones. The auspiciousness, misfortune, regret, and hardship of the lines cannot be explained merely by looking at their positions. Therefore, the way of the Zhou Changes is to push the unformed principles to their extremes and to reveal past and future events. Thus, beneath each of the six lines, there are words attached, to inform people. For example, the first line of the "Compare" hexagram says "auspicious," and the top line of the "Great Excess" hexagram says "inauspicious." Such phrases are meant to inform people, so that they may follow the good, avoid the evil, tend toward the auspicious, and flee from the inauspicious.

聖人以此洗心。

The sage used this book of The Zhou Changes to purify his mind.

義曰：夫大易之道至公至正，極天地之理，盡人事之宜，其吉凶悔吝皆繋屬於諸卦爻之下，聖人觀之，可以洗盪其心。至如萬物有疑則卜之，是洗盪其疑心；行善則吉，行惡則凶，是洗盪其噁心也。既洗盪己之心，然後可以洗盪萬物之心也。

Hu Yuan explained: The way of the Zhou Changes is extremely impartial, investigating the principles of heaven and earth to their utmost, and thoroughly explaining the proper measures of human affairs. All good fortune, misfortune, regret, and hardship are attached to each hexagram and line. The sage can use them to purify his mind. For example, when there is doubt about a matter, one consults the oracle, which removes doubt from the mind. Understanding that doing good leads to good fortune and doing evil leads to misfortune removes evil thoughts from the mind. One must first purify his own mind before he can talk about purifying the minds of people throughout the world.

退藏於宻。

After use, they are gathered up and returned, with the divine essence hidden in a secret and concealed place.

義曰：言此大易之道索隱窮神，能盪滌萬民之心，雖有吉凶悔吝之變、仁義之術，而人不知自用，是其功如神之藏宻也。故上文所謂顯諸仁、藏諸用者，此也。

Hu Yuan explained: The Way of the Zhou Changes seeks out the hidden and explores the subtle, capable of purifying the hearts of the people. Though it contains various changes of auspiciousness, misfortune, regret, and hardship, as well as various methods of practicing benevolence and righteousness, the people use it every day without realizing it. This is precisely why its function is profound and hidden. The previous statement about revealing benevolence and concealing function refers to this.

吉凶與民同患。

It shares the joys and sorrows, blessings and misfortunes of the people.

義曰：夫人之生，愚夫愚婦者甚眾，其性昏蒙，憧憧然不知所以然而然，舉動之間雖有凶咎悔吝之事而不知自止。是故聖人以此大易之故，明示其吉凶憂患，使趣其善者舍其惡，向其吉者背其凶，是大易之道與民同憂患也。

Hu Yuan explained: There are many people in the world with shallow understanding, both men and women, whose minds are confused and who are constantly busy coming and going, yet they do not know why things are like this. When their actions clearly bring about misfortune and regret, they still do not stop. Therefore, the sage used the Zhou Changes to clearly show them the distinction between good and bad fortune and worries, guiding them to pursue goodness and abandon evil, to seek good fortune and avoid danger. This is the way of the Zhou Changes, sharing the concerns of the common people.

神以知來。

By means of its marvelous aspect, it knows in advance what is about to come.

義曰：言大易之道知其未來之事，明其未形之理，故其用如神也。

Hu Yuan explained: The way of the Zhou Changes can know things that have not yet happened, and illuminate the principles that have not yet taken form, so its function is like that of a divine being.

知以藏徃。

By using wisdom, one reflects on past events.

義曰：言此大易之道因蓍之策知其過去已形之理，其妙皆知之也。然則必言知來藏徃者，蓋蓍定數於始，於卦為來；卦成象於終，於蓍為徃。

Hu Yuan explained: The way of the Zhou Changes depends on the number of the divination stalks, enabling one to know the principles that have already taken shape in the past. Its subtleties are all clear. The reason for distinguishing between knowing the future and concealing the past is that at the beginning of the divination, the stalks determine the number, which relates to the future; but once the divination is completed, the hexagram is formed, which, in relation to the stalks, has already become the past.

其孰能與於此哉！古之聰明叡知、神武而不殺者夫。

Who else could reach such a level? Perhaps only those of old who were keen-sighted and wise, with thoughts flowing smoothly and unimpeded, mighty like gods yet never resorting to warfare.

義曰：言大易之道神以知來，知以藏徃，非此之故，其孰能與於此哉？惟是古者聰明叡知之人可以與之。耳無所不聞，故曰聰；目無所不見，故曰明；思無所不通，故曰叡；才無所不及，故曰知。言惟是聰明叡知之人有文有武，既能察微，又有剛斷，故於大易之間卦爻之下各隨動靜，神其吉凶之事，明其威福之理，示人以信，則人自然而威服之。至如弧矢取諸睽，刑罰取諸噬嗑，如此之類，皆是神其威武，不用刑殺而天下自然威服也。

Hu Yuan explained: The way of the Zhou Changes depends on divine insight to foresee the future and on wisdom to preserve the past. Without relying on it, who else could achieve this? Only the ancient wise and intelligent are worthy of it. The ear has nothing it cannot hear, hence it is called "Cognizant"; the eye has nothing it cannot see, hence it is called "Bright"; contemplation has nothing it cannot comprehend, hence it is called "Reverent"; ability has nothing it cannot reach, hence it is called "Knowledge." This means that only those who are both wise and intelligent, possessing both literary virtue and military strategy, capable of discerning minute details and resolute in decision-making, can in the Zhou Changes, with the movement of the hexagrams and lines, speak of auspicious and inauspicious matters with divine precision, and explain clearly the principles of punishment and reward. They present sincerity to others, and people naturally revere and obey. For example, making bows and arrows by following the Kui hexagram, and establishing punishments by following the Shihe hexagram; such practices employ authority skillfully without actual execution of punishment, and the world naturally fears and submits.

是以明於天之道，而察於民之故，是興神物以前民用。

Therefore, they understood the patterns of heavenly movement and observed the actual conditions of people's lives, so they used divination tools like the yarrow stalks and turtle shells, these sacred objects, to guide the people before they took action.

義曰：言聰明睿知之人既能神其威武而不殺，是以大明天地陰陽變化之道，大察天下情偽利害之故，又以神靈之物明其吉凶之驗，以前萬民之用，至於未來之事皆繋屬其辭，使人通曉之，趣其善而去其惡者也。

Hu Yuan explained: A wise and intelligent person, having mastered the art of using authority skillfully without resorting to violence, can thereby greatly illuminate the principles of yin and yang transformations in heaven and earth, and deeply understand the true nature and interests of people across the world. He also uses divination tools like the tortoise shell and yarrow stalks to reveal omens of good or bad fortune, guiding the people before they take action. Even matters that have not yet occurred are recorded in words, making them clear and understandable, so that people can follow the good and abandon the evil.

聖人以此齋戒。

The sages used this book of The Zhou Changes to purify their bodies and minds, and to be cautious and vigilant against potential dangers.

義曰：洗心則謂之齋，防患則謂之戒。言聖人以此大易之道齋心防戒其患害之事，使憂虞悔吝不能及於己，至幽至微之處皆得以先知也。

Hu Yuan explained: To purify the mind is called "zhai," and to guard against calamities is called "jie." The sages use the principles of the Zhou Changes to cleanse their hearts and guard against misfortunes, so that worries and regrets do not touch them. Even the most hidden and subtle aspects can be foreseen in advance.

以神明其徳夫。

And make one's virtue become profound and enlightened.

義曰：言聖人既能以大易之道齋戒而防患，又能觀易道幽深，以神明其徳，使天下之人不知所以然而然也。

Hu Yuan explained: The sage can use the principles of the Zhou Changes to purify his body and mind, prevent problems before they arise, and comprehend the profound nature of the Yi doctrine, making his virtue mysterious and flourishing, enlightening the people across the land, yet he cannot explain how these changes come about.

是故闔戶謂之坤。

So close the door, which is called Kun.

義曰：此以下又廣明大易自乾坤而來也。夫坤者陰也，主夫地。然坤之道主夫生成萬物，若陽降其氣，則坤能成而生之；若陽氣不降，則地道闔閉，主其収藏，如戶之閉也。

Hu Yuan explains: From here on, it further explains that the entire Zhou Changes arises from Qian and Kun. Kun belongs to Yin and governs the earth. The function of Kun is to generate all things: when the Yang energy descends, Kun receives it and forms all things; when the Yang energy does not descend, the Dao of Kun closes off, turning to govern storage, like a door closing.

闢戶謂之乾。

Open the door, and this is called Qian.

義曰：乾者陽也，主夫天。夫天陽之氣下生萬物，使萬品之物皆遂其生者，是乾為開闢之端，如戸之開通者也。然則先言坤而後言乾者，蓋凡物先藏而後出，故先言坤而後言乾也。

Hu Yuan explained: Qian belongs to Yang and governs Heaven. The Yang energy of Heaven descends to nurture all things, allowing various living beings to fulfill their vital energies, which is the aspect of Qian that opens the way, like a door being opened and becoming unobstructed. As for why Kūn is mentioned before Qian, it is because all things first conceal themselves and then emerge, so Kūn is discussed first and Qian comes after.

一闔一闢謂之變。

One gate opens and one closes alternately, which is called transformation.

義曰：言陰主其閉闔，又主其収藏；陽主其開闢，又主其施散。是一闔一闢以成變化之道，春生夏長秋成冬乾者也。

Hu Yuan explains: Yin governs closure and storage, while Yang governs opening and dispersion. The alternation of unity and separation, opening and closing, gives rise to the way of change. In terms of the seasons, this manifests as spring for growth, summer for development, autumn for maturity, and winter for withering.

徃來不窮謂之通。

Coming and going without end, this is called communication.

義曰：言天地之道、生成之理，徃來之間循環不絶，周而復始，無有窮極，常自通流，是謂之通也。

Hu Yuan explained: The principles of the operation and generation of heaven and earth are in a continuous cycle of coming and going, circulating without end, recurring endlessly, and perpetually flowing, which is called communication.

見乃謂之象。

The step that becomes apparent is called the image.

義曰：言天地之道、陰陽之功生而不已，自十一月建子陽氣下復，至於丑寅之位，萬物顯見於世，有其形狀，故謂之象也。

Hu Yuan explained: The way of heaven and earth, the function of yin and yang, continues endlessly. Starting from the eleventh month, the Month Builder is Zi, and the yang energy begins to return from below. By the time we reach the Chou and Yin months, all things appear in the world, taking on visible forms, hence it is called "image."

形乃謂之器。

The step of forming a shape is called the vessel.

義曰：言天地之道生成不已，故萬物始有其形，形之不已，乃可成於器用。是故聖人因此大易六十四卦之形象，凡創制器用，必觀其形象，為之凖範，然後成其法式也。

Hu Yuan explained: Heaven and Earth continuously generate myriad things, and thus things take form. With continuous filling of form, they can become useful objects. Therefore, sages, when creating objects, always first observe the images of the sixty-four hexagrams in the Zhou Changes, taking them as a standard, and then determine the method of making.

制而用之謂之法。

Cutting and shaping it into an object for use is called a method.

義曰：言聖人裁制其物，凡所施用，垂為範模，後世以之為法式也。至如宮室取大壯，網罟取諸離，書契取諸夬，弧矢取諸睽，如此之類，皆是聖人制成器用，為後世之法。

Hu Yuan explained: The sages made objects and tools, and whatever they created for use was passed down as a model, for later generations to follow as a standard. For example, building palaces and houses followed the principle of Da Zhuang, making nets with ropes followed the principle of Li, carving wooden signs for record-keeping followed the principle of Guai, and making bows and arrows followed the principle of Kui. All these are examples of sages creating tools and instruments, establishing principles for future generations.

利用出入，民咸用之謂之神。

The tools and objects are convenient, allowing people to take them out and use them without any difficulty. Everyone uses them but cannot explain why. This is called the "spirit" (shen).

義曰：言聖人既制器用，或出於此，或入於此，使天下之人用之皆得其利。天下之人既皆得其利，是聖人之妙用如神，而人不知所以然而然也。

Hu Yuan explained: The sages having already created tools, some go out from here, some come in from here, and all people use them without any inconvenience. Since all people have gained convenience, it shows that the subtle skill of the sages is like the divine, people follow it but cannot explain the reason.

是故易有大極，是生兩儀。

Therefore, the Zhou Changes contain the concept of "Taiji," which refers to the original unity before heaven and earth were differentiated. From Taiji arises the "Two Principles," which are heaven and earth.

義曰：此以下至「自天佑之，吉無不利」為一章。易有太極者，言大易之道始於太極。太極者，是天地未判、混元未分之時，故曰太極。言太極既分，陰陽之氣輕而清者為天，重而濁者為地，是大極既分，遂生為天地，謂之兩儀。

Hu Yuan explains: From here on, to the following text "If Heaven aids, there will be no failure of good fortune," constitutes one chapter. What is meant by "The Book of Changes has the Taiji," is that the way of the Zhou Changes begins with the Taiji. Taiji refers to the stage before Heaven and Earth were differentiated and the original qi was still undivided and unbroken, hence it is called Taiji. Once Taiji is differentiated, the two yin and yang energies arise: the light and clear rise to form Heaven, while the heavy and turbid sink to form Earth. After Taiji has been differentiated, Heaven and Earth are generated, and these two are called the Two Principles.

兩儀生四象。

Heaven and Earth are the two principles, which give rise to the Four Symbols. Hu Yuan explains them in the following text as Wood, Metal, Water, and Fire.

義曰：言天地之道、陰陽之氣自然而然生成四象。四象者，即木金水火是也。故上文謂天一下配地六生水，地二上配天七生火，如此之類，是天地陰陽自然相配，生成金木水火之象。然此止言四象而不言土者，蓋天地既判，生為五行，然二氣既分，則自然生而為木金氷火，則地之道本於土而成，但言四象，則土從可知矣。

Hu Yuan explained: The operation of heaven and earth, and the movement of yin and yang, naturally generate the four images. Here, the four images refer to wood, metal, water, and fire. Therefore, the previous text says that the heavenly number one, when paired with the earthly number six below, produces water, and the earthly number two, when paired with the heavenly number seven above, produces fire. Such pairings are natural combinations of heaven and earth and yin and yang, generating the images of wood, metal, water, and fire. As for why this passage only mentions the four images and not earth, it is because after heaven and earth have been differentiated, the fundamental elements are the five phases; however, when yin and yang are divided, wood, metal, water, and fire naturally come first. The earth's principle is originally established through earth, so by mentioning the four images, earth is naturally included within them.

四象生八卦。

The Four Symbols give rise to the Eight Trigrams.

義曰：言水火木金互相生成而成八卦。至如水生於坎，火生於離，金生於兌，木生於巽，土生於艮，如此之類，是四象五行之所生也。是故伏羲因此五行所生，畫為八卦也。

Hu Yuan explained: Water and fire, wood and metal generate each other, thus forming the Eight Trigrams. For example, water belongs to Kan, fire belongs to Li, metal belongs to Dui, wood belongs to Xun, and earth belongs to Gen. These are all derived from the Four Symbols and the Five Phases. Therefore, Fuxi created the Eight Trigrams according to the generation of the Five Phases.

八卦定吉凶。

The Eight Trigrams are used to determine auspiciousness or inauspiciousness.

義曰：言伏羲既畫八卦之後，又繋屬其爻辭於諸爻之下，明吉凶之變。凡事之得者為吉，事之失者為凶，言於得失之間以成吉凶之事，使人退省其身，日修其徳，趨其吉而悖其惡，從其善而去其凶也。

Hu Yuan explained: After Fuxi created the Eight Trigrams, he added line statements below each line to explain the changes of good fortune and misfortune. If something is done correctly, it is considered good; if done incorrectly, it is considered bad. The determination of good and bad fortune is based on the success or failure of actions, so as to encourage people to reflect on themselves, cultivate virtue daily, pursue good fortune and avoid evil, follow righteousness and distance themselves from danger.

吉凶生大業。

The distinction between auspicious and inauspicious determines the great achievements in the human world.

義曰：夫吉凶之兆也，皆在於六十四卦爻位之中，得其正者為吉，失其位者為凶。聖人又繋屬其辭以明吉凶之驗，使人知自修省。人既知自修省，則能保守其分位，以成其大業，故大業之成必自吉凶而生矣。

Hu Yuan explained: The signs of good fortune and misfortune are all contained within the sixty-four hexagrams' lines: those who occupy proper positions achieve good fortune, while those who occupy improper positions encounter misfortune. The sages further explained the above with words to clarify the verification of good fortune and misfortune, enabling people to understand self-reflection. Once people understand self-reflection, they can maintain their proper roles and positions, thus achieving great accomplishments. Therefore, the accomplishment of great endeavors must certainly arise from discerning good fortune and misfortune.

是故法象莫大乎天地。

Therefore, there is no greater model to follow than heaven and earth.

義曰：法象則謂吉凶之理、得失之跡也。夫天地之大、萬物之理，皆由二體互相推蕩而生也。至於髙者有其分，下者有其理，善者福之，惡者禍之，此常理也。聖人仰觀俯察為之法象，善者賞之，惡者罰之，然其功其理皆本始於天地，故云莫大乎天地。

Hu Yuan explains: Here, the term "fa xiang" refers to the principles of good and evil, and the traces of gain and loss. The vastness of heaven and earth, and the orderly nature of all things, are all generated through the mutual interaction of the two fundamental principles of heaven and earth. Those above have their proper roles, and those below have their own principles. Those who do good receive blessings, and those who do evil bring about misfortune; this is the constant principle. The sages look up to observe heaven and look down to examine earth, and based on this they establish models to follow: those who do good are rewarded, and those who do evil are punished. This function and principle originate from heaven and earth, so it is said that nothing is greater than heaven and earth.

變通莫大乎四時。

The manifestation of change and smoothness is nowhere more evident than in the four seasons.

義曰：言天地之道、陰陽之氣、變通之道、生成之功，春秋冬夏生而不已，是以成之，成之不已又殺之，殺之不已又生之。是其天地之氣生殺之功，千變萬化，皆由四時之氣推蕩而成也。

Hu Yuan explained: The operation of heaven and earth, the transformation of yin and yang, the principle of change and adaptability, and the effects of generation and cultivation continue endlessly throughout the four seasons. First, they bring forth all things; once they have been brought forth, they continue to impose severity and decline; once severity and decline have continued, they again give rise to new growth and nourishment. The function of the vital energies of heaven and earth, which involve both generation and destruction, undergoes myriad changes, all resulting from the shifting and stirring of the energies of the four seasons.

縣象著明莫大乎日月。

The celestial phenomena that hang high in the sky and are clearly visible are none greater than the sun and the moon.

義曰：言天地之道布懸其法象，星辰其於著明、運行不息、無所不照者，莫大乎日月也。

Hu Yuan explains: Heaven and Earth display various exemplary forms above, stars are indeed bright, but in terms of prominent illumination, continuous movement, and universal illumination, nothing surpasses the sun and moon.

崇髙莫大乎富貴。

Status is exalted and lofty, and nothing surpasses wealth and honor.

義曰：上既言天地之道、陰陽之理、變通之事、日月之明，此後言以富貴而繼屬之者何也？蓋聖人非以恃其崇髙，極侈其位，誇恃其富貴。是故天地之道但能生成萬物，不能生成天下之人，是故君子有大才大徳，凡居崇髙極盛之位，代天理物，能以仁義敎化生成天下之人。若無富貴之位，則其功不能以及於天下也。是故其所以重富貴者，非重其位也，蓋重其行道於天下。故下繋曰聖人之大寳曰位，是言聖賢所保重者曰位，惟在行道而已，故以富貴次於天地日月之後也。

Hu Yuan explains: The previous passage has already discussed the way of heaven and earth, the principles of yin and yang, the changes and transformations, and the brightness of the sun and moon. Then it follows with the mention of wealth and honor. Why is this so? It is not because the sage relies on his lofty position, striving to elaborate on his own status and boasting about his wealth and honor. The reason is that the way of heaven and earth can only generate all things, but cannot cultivate and nurture people throughout the world. Therefore, when a great and virtuous gentleman occupies a lofty and flourishing position, taking the place of heaven to manage all things, he can use benevolence and righteousness to educate and sustain the people under heaven. If he does not have the position of wealth and honor, his achievements will not reach the world. Therefore, we value wealth and honor not for the position itself, but for the opportunity it provides to promote the right way throughout the world. Hence, the "Xici" says, "The great treasure of the sage is position," meaning that the position valued by sages and virtuous men is valuable only in its ability to carry out the right way. It is for this reason that wealth and honor are mentioned after heaven and earth, and the sun and moon.

備物致用，立成器以為天下利，莫大乎聖人。

Providing various resources, utilizing them effectively, creating tools and instruments to benefit the world, in this regard no one has contributed more than the sage.

義曰：備物致用者，備天下之物，致天下之用也。立成器者，則謂建立成就天下之器用，以便於天下也。凡能便利天下者，無出於聖人也。聖人則無所不通，故能成天下之利也。至如包羲氏結繩為網罟，以佃以漁；神農斵木為耜，揉木為耒，耒耨之利以敎天下；又如木為剡木為矢，矢之利以威天下；又如黃帝刳木為舟，剡木為楫，舟楫之利以濟不通；又如宮室取大壯，掘地為臼，斷木為杵，臼杵之利萬民以濟。如此之類，皆是備物致天下之用，立器為天下之利也。

Hu Yuan explained: What is meant by "preparing things for use" is preparing the resources of the world and utilizing them for the benefit of the world. What is meant by "establishing and making useful tools" is creating and making tools that are useful to the world, to make it convenient for all people. Anything that brings convenience to the world does not surpass the sage. The sage is all-encompassing, so he can achieve the benefit of the world. For example, Fuxi tied ropes into nets and traps to hunt and fish; Shen Nong carved wood into plows and bent wood into hoes, using the benefit of farming to teach the world. Again, cutting wood into arrows, relying on the benefit of bows and arrows to intimidate the world. Again, the Yellow Emperor hollowed out wood to make boats and carved wood into oars, relying on the benefit of boats and oars to communicate with places that were previously unreachable. Again, building houses following the hexagram of Great Strength, digging the ground to make mortars and cutting wood to make pestles, relying on the benefit of pounding rice to relieve the people. All these are preparing resources for the use of the world and creating tools to benefit the world.

故唐元次山曰：吾人之苦兮山幽幽，網罟設兮山不幽；吾人之苦兮水深深，網罟設兮水不深。是言聖人凡所創立其器，雖山川滄海之深逺，而聖人所作其器，無逺無近，無幽無深，皆得其利。故水之深而網罟不深，山之幽而網罟不幽，其功如是之廣，而人用之皆得其利也，非聖人孰能如此哉。

Hu Yuan then cited an example from Yuan Jie of the Tang dynasty, who said that the people's hardship lay in mountains being too deep and secluded, but once a fishing net is set, the mountains are no longer considered deep or secluded; the people's hardship also lay in water being too vast and deep, but once a fishing net is set, the water is no longer considered deep. This means that whenever a sage creates an artifact, even when facing such vast and distant places as mountains and seas, the artifact is not limited by distance or seclusion, and can be used everywhere for convenience. Therefore, although water is deep, with a fishing net, its depth is no longer a problem; although mountains are secluded, with a fishing net, their seclusion is no longer a problem. The utility of such artifacts is so great that everyone can benefit from them. If it were not for the sage, who else could achieve this?

探賾索隱，鉤深致逺，以定天下之吉凶，成天下之亹亹者，莫大乎蓍龜。

Exploring the complex and seeking the subtle, drawing out the deep and attracting the distant, relying on them to determine the fortune and misfortune of the world and to encourage people to strive diligently, there is nothing more effective than the yarrow stalks and the turtle shell.

義曰：探謂探尋，賾謂幽隱難見之處。言至幽至逺、至隱至近之處，鉤深極逺之事，天地幽隱之處，過去未來之吉凶，惟是聖人以卜筮之占皆得以知之也。若事得於道者為吉，失於理者為凶，以其吉凶之事告示於人，使人趨善從吉，去惡避凶，雖愚者昧者皆勉勉而知勸。夫如是定天下之吉凶、成天下之亹亹者，皆由蓍龜之占筮也。

Hu Yuan explained: "Tan" means to explore, and "ze" refers to deep and hidden places that are not easily seen. This means: the most dark, distant, concealed, and near places, those things that can only be understood by probing deeply and reaching far away, the hidden aspects of the world, as well as the auspicious and inauspicious outcomes of the past and future, can only be fully known by sages through divination with yarrow stalks and turtle shells. What is in accordance with the right path is auspicious, and what goes against reason is inauspicious. By clearly informing people of these auspicious and inauspicious outcomes, people are guided towards goodness, follow the auspicious, abandon evil, and avoid misfortune. Even the foolish can be encouraged to strive upward. In this way, determining the auspicious and inauspicious for the world and promoting the diligence of all people relies entirely on divination with yarrow stalks and turtle shells.

是故天生神物，聖人則之。

Therefore, the heavens produced divine objects such as the yarrow stalks and turtle shells, and the sages used them as principles.

義曰：神物者，則謂神靈之物，蓍龜是也。灼龜以為卜，揲蓍以為筮。言天之所生者蓍龜之靈，知人之休咎，明人之得失，是故聖人取之為法則，考人之行事也。

Hu Yuan explained: The so-called divine objects refer to divine things, that is, the tortoise shells and the yarrow stalks. Burning the tortoise shells to observe the cracks is called divination, while using the yarrow stalks by hand to calculate the trigrams is called augury. This means that the yarrow stalks and tortoise shells, born by heaven, have their own spirit, capable of knowing human fortune and misfortune, success and failure, so the sages took them as a standard, using them to examine human actions.

天地變化，聖人效之。

Heaven and Earth are constantly changing, and the sages imitate them.

義曰：言天地之道、陰陽之氣、生殺之理，春生夏長，四時代謝，千變萬化，聖人效法之：當賞則賞之，當刑則刑之；事之久者必改其弊，器之泥者必革其新，是聖人法效天地之變化也。若據疏說以為賞以春夏、刑以秋冬，則非也。

Hu Yuan explained: The operation of heaven and earth, the transformation of yin and yang, and the principles of life and death, the growth in spring and flourishing in summer, the succession of the four seasons, and the myriad changes, all are imitated by the sage. When something should be rewarded, it is rewarded; when something should be punished, it is punished. When a system is implemented for a long time and leads to problems, it must be changed. When an object becomes obstructed and inconvenient in use, it must be reformed. This is how the sage imitates the changes of heaven and earth. As for the old interpretation that rewards should be placed in spring and summer and punishments in autumn and winter, that is incorrect.

天垂象，見吉凶，聖人象之。

Heaven shows signs through things, revealing good and bad fortune, and the sage takes the images and imitates them.

義曰：言天之垂象以示人之吉凶，若陰陽之慘舒、日星之災變、風雨之不節、霜雪之不時，如此之類，皆是天垂象以示於人。聖人必當象之，或祥之來則象其吉，災之來則應以凶，或修其徳而平其政也。

Hu Yuan explained: Heaven reveals signs and phenomena to inform people of good or bad fortune. For example, the qi of yin and yang may be fierce or mild, or celestial bodies such as the sun, moon, and stars may appear with omens or anomalies, or winds and rains may not occur in accordance with the seasons, or frost and snow may not come at the proper time. Such things are signs revealed by Heaven to mankind. The sage must take them as guidance: when auspicious signs appear, they should be regarded as omens of good fortune; when calamitous phenomena occur, they should be treated as signs of misfortune. They should either examine themselves, cultivate virtue, and regulate affairs to bring order.

河出圖，洛出書，聖人則之。

The Yellow River produced a dragon diagram, and the Luo River produced a turtle script, which are the two auspicious phenomena known as the "Yellow River Chart" and "Luo Writing." The sage took them as principles.

義曰：按此河圗是天之大瑞也。若聖人在上，至徳動於天地，天下之人和洽，則和氣充塞於天地之間，則河出圗、洛出書，以為瑞應之驗也。是故聖人所以法則之者，蓋法其時而行事，故曰聖人則之也。

Hu Yuan explained: The Yellow River Chart is a great auspicious omen sent down by Heaven. If there is a sage ruler in power, with the highest virtue touching the heavens and earth, and the people throughout the land are harmonious and united, then the harmonious atmosphere will fill the world, and thus the Yellow River will display the dragon pattern and the Luo River will show the turtle script, as evidence of the fulfillment of the auspicious omen. The sage takes it as a model, drawing upon such a time of peace and prosperity to act. Therefore, it is said, "The sage takes it as a model."

然按諸儒之說，以謂河圗洛書出見於世，伏羲因得之而畫成八卦，感上天之美應者也。且上古洪荒之世，典章法度未立，伏羲以聖人之才徳居位，是以經綸天地，畫成八卦，以為萬世之法則。若河圗洛書未出見之時，伏羲亦當畫為八卦以為後世之法。且河圖洛書是天之大瑞，若果河圖洛書已有八卦，則八卦不當言伏羲所畫也。又按洛書賜禹，是亦八卦更有聖人所畫矣。

Hu Yuan then clarified: It has always been the view of various scholars that the Yellow River Chart and the Luo Writing appeared in the world, and Fuxi obtained them and thus drew the Eight Trigrams. This was considered a response from heaven to his virtue. However, in the ancient chaotic era, there were no established systems or laws. Fuxi, by virtue of his sage-like talents and virtue, held the position of ruler, thus governing the world and drawing the Eight Trigrams, establishing them as a model for all future generations. Even if the Yellow River Chart and the Luo Writing had not appeared, Fuxi would still have drawn the Eight Trigrams for posterity. Moreover, the Yellow River Chart and the Luo Writing are great omens from heaven. If the charts originally contained the Eight Trigrams, then the Eight Trigrams should not be said to have been drawn by Fuxi. Furthermore, the Luo Writing was bestowed by heaven upon Yu the Great. If it also contained the Eight Trigrams, would that not mean that another sage had already drawn the Eight Trigrams?

且按下繋曰：古者包羲氏之王天下，仰則觀象於天，俯則觀法於地，觀鳥獸之文，近取諸身，逺取諸物，於是始作八卦，以通神明之德，以類萬物之情。此八卦自是伏羲觀天地、取諸物而畫成八卦也，又豈得謂伏羲感河圖洛書而畫八卦哉？若果河圖洛書已有，則孔子不當言伏羲仰觀俯察而成八卦也。

Hu Yuan again cites classics as evidence: The "Xici" says that in ancient times, Fuxi ruled the world, looking up to observe the phenomena of heaven, looking down to observe the principles of earth, observing the patterns on birds and beasts, taking the body as a model nearby, and taking all things as a model far away. Thus he began to create the Eight Trigrams, to connect with the virtue of the divine and to classify the forms of all things. Clearly, the Eight Trigrams were originally drawn by Fuxi through observing heaven and earth and taking patterns from all things. How can one say that Fuxi drew the Eight Trigrams by responding to the Yellow River Chart and the Luo Writing? If the Yellow River Chart and the Luo Writing indeed already had the Eight Trigrams, then Confucius would not have said that Fuxi created the Eight Trigrams by observing heaven and examining earth.

又如孔子曰：鳳鳥不至，河不出圖，吾已矣夫。是孔子因其鳳鳥而為書也。又曰：龜龍在郊藪，河出圖，洛出書。是亦因龜麟而至矣。此蓋孔子言麟鳳者，天之瑞物難見者也。若聖人在上，錫五福於人，庶政行於國，和氣充塞於天地，則河圖洛書□麟龍鳳出，為瑞應之驗，是以聖人法則其時以行其事也，故云聖人則之。今鄭康成以春秋緯云河圖有九篇、洛書有二篇，孔安國以為河圖為八卦、洛書有九疇，皆失之矣。

Hu Yuan also cited additional evidence: Confucius once said, "If the phoenix does not fly and the Yellow River does not produce a chart, my life is probably over." This shows that Confucius connected the phoenix with the Yellow River Chart. He also said that turtles and dragons appear in the outskirts and marshes, and the Yellow River produces a chart and the Luo River produces a book. This also connects the turtle and the qilin together. It is evident that the qilin and the phoenix mentioned by Confucius are both heavenly omens, which are rarely seen. If a sage is in power, bestowing the five blessings upon the people, and properly implementing various affairs in the state, with harmonious energy filling the heavens and earth, then the Yellow River Chart, the Luo River Book, and the qilin, dragons, and phoenixes would all appear as omens to confirm the fulfillment of auspicious signs. The sage is said to act in accordance with such times, hence the saying "the sage follows it." As for Zheng Kangcheng's reliance on the Spring Annals Commentary to claim that the Yellow River Chart has nine chapters and the Luo River Book has two chapters, and Kong An Guo's belief that the Yellow River Chart is the Eight Trigrams and the Luo River Book is the Hongfan Nine Categories, these views are all incorrect.

易有四象，所以示也。

The Zhou Changes contain four types of images, used to reveal the principles to people.

義曰：按此四象有二說。一說以謂天地自然相配，水火金木以為之象，所以示也。又一說：吉凶者失得之象也，悔吝者憂虞之象也，變化者進退之象也，剛柔者晝夜之象也。是言大易之道有此四象，所以示人之吉凶。疏荘氏謂六十四卦之中有實象、有假象、有義象、有用象，則非也。又何氏以為天生神物聖人則之、天地變化聖人效之、天垂象見吉凶聖人象之、河出圗洛出書聖人則之，亦非也。

Hu Yuan explained: Here, the four images have two interpretations. One view holds that they are naturally paired by heaven and earth, taking water, fire, metal, and wood as the four images, using them to show people. Another view is: good fortune and misfortune are the images of gain and loss; regret and meanness are the images of worry; change and transformation are the images of advancement and retreat; strength and flexibility are the images of day and night. This means that the Way of the Zhou Changes includes these four images, using them to indicate good and bad fortune to people. As for the old commentary citing the Zang school, which claims that among the sixty-four hexagrams there are four types of images: real images, false images, meaning images, and practical images, that is incorrect. Similarly, He's interpretation of the four sentences "Heaven produces divine things, sages follow them," "Heaven and earth change, sages imitate them," "Heaven shows signs, revealing good and bad fortune, sages imitate them," and "The river produces the diagram, the Luo produces the book, sages follow them" as the four images is also incorrect.

繋辭焉，所以告也。

The words attached below the hexagram lines are used to inform the world.

義曰：上既言天生神物聖人則之，天地變化聖人效之，天垂象見吉凶聖人象之，河出圗洛出書聖人則之，易有四象所以示人之吉凶。此言又繋屬其辭，明其得失，所以貢告於人，使人知憂患之慮也。

Hu Yuan explains: The previous passage has already discussed how the Supreme Heaven produces divine objects and sages take them as models, how heaven and earth undergo changes and sages imitate them, how the Supreme Heaven manifests omens to indicate good or bad fortune and sages take these as signs, and how the Yellow River produces a map and the Luo River produces a book and sages take them as standards. This sentence refers to the sages adding words beneath the hexagrams and lines to explain gains and losses, thereby informing the people and making them aware of the need to remain cautious about potential troubles.

定之以吉凶，所以斷也。

Using auspicious and inauspicious signs to determine the outcome is to help people resolve doubts and make decisions.

義曰：言既繋屬其辭以明得失，又定其吉凶之驗，以斷天下之疑惑，使人知其象，趨其吉而背其凶也。

Hu Yuan explains: Having already explained the gains and losses in the previous text, and established the verification of good and bad fortune, it is used to resolve the doubts of people throughout the world, enabling them to understand the hexagram and move towards good fortune while avoiding misfortune.

易曰：自天佑之，吉無不利。

The Zhou Changes say: receiving protection from Heaven, auspicious and without any obstacles.

義曰：此大有上九之爻辭也。言易有四象所以示也，繋辭焉所以告也，又定之以吉凶所以斷也，言天下之人既知其吉凶之驗、禍福之理，又引此大有上九之爻辭以證之。言大有上九居大有之世，天下富盛，諸爻皆乗於剛，已獨下乗於陰六五，有厥孚交如之吉，已獨乗之，是以得自天佑之吉無不利也，此大有之時如此也。

Hu Yuan explains: This is the line statement of the upper ninth line of the Dàyǒu hexagram. The previous text says that the Book of Changes has four images to show, the attached statements to inform, and the determination of good and evil to decide matters. When the people of the world have already understood the verification of good and evil and the principles of misfortune and blessing, the text then cites the line statement of the upper ninth line of Dàyǒu to confirm this. The Dàyǒu hexagram's upper ninth line is in a time of great prosperity and abundance, the world is rich and sufficient, and all other lines are above the strong lines, but this one alone descends to ride upon the Yin and flexible line six in the fifth. The line six in the fifth has the auspiciousness of sincerity and mutual benefit, and only the upper ninth line is connected to it, so it can receive the protection of heaven, being auspicious and smooth in all things. This is the situation of the Dàyǒu hexagram.

子曰：佑者，助也。天之所助者，順也；人之所助者，信也。履信思乎順，人以尚賢也，是以自天佑之，吉無不利也。

Confucius said: "You," meaning assistance, refers to helping. What Heaven assists is the person who follows the Way of Heaven; what the people assist is the person who upholds sincerity. Practicing sincerity and constantly following the Way of Heaven, people therefore honor the virtuous, thus receiving the protection of Heaven, which brings auspiciousness and nothing goes against one's will.

義曰：此孔子解釋之辭也。言大有上九所以得自天佑之者，蓋由己以陽承於六五柔順之君。天之所以佑之者，助其順也；人之所以助之者，信也。言六五居中有信於天下，而上九承之，是履其信也。既已履信，則天下之人亦助以信也。既履其順，又履其信，則是崇尚賢徳矣。夫既為崇尚賢徳之人，則上天之所佑助，鬼神之所協吉，天下之人皆所信助，夫如是何所不利哉。

Hu Yuan explained: This is what Confucius said about the Line Statement. The Upper Ninth of the Great Possession is able to receive the protection of Heaven because it uses its yang strength to serve the Yin and compliant ruler, the Sixth in the Fifth. Heaven protects it because it follows the Way of Heaven; people help it because it is sincere. The Sixth in the Fifth resides in the central position and gains trust from the world, and the Upper Ninth connects with it, which is practicing sincerity. Once sincerity is practiced, the people of the world also use sincerity to help him. Once he practices following the Way and sincerity, he is promoting virtue. Since he is a person who promotes virtue, Heaven protects him, the spirits give him good fortune, and all people trust and help him. In this way, how could there be anything that is not smooth?

子曰：書不盡言，言不盡意。然則聖人之意，其不可見乎？

Confucius said: Written characters cannot express all that needs to be said, and words cannot fully convey the meaning in the heart. If this is the case, how could the intentions of the sages ever be understood?

義曰：自此以下至「黙而成之」，是夫子總言大易之道，當連上文為一章。書不盡言者，言聖人之言出則為天下之則、為天下之令，然於簡牘之中所載，必不能盡聖人之言也。言不盡意者，言聖人之意思慮宏達，無逺無近，無幽無隱，故三百八十四爻之間雖皆聖人之言，必不能盡其聖人之意也。如是則書不盡言，言不盡意，於聖人之意其不可見乎？此孔子嘆美聖人之言、聖人之意幽深宏逺，不可以見之耶，故假發問之辭疑而問之。

Hu Yuan explains: From here on, until the text 「黙而成之」, is Confucius summarizing the way of the Zhou Changes. It should be combined with the previous text as one chapter. What is meant by 'the words cannot fully express the meaning' is that the words spoken by the sage become the standard for the world and the command of the world. However, what can be recorded on bamboo slips or silk cloth is certainly not enough to fully express the words of the sage. What is meant by 'the meaning cannot be fully expressed by words' is that the sage's thoughts and intentions are vast and penetrating, without regard for near or far, or hidden or open. Therefore, although the 384 lines of the Zhou Changes are all spoken by the sage, they certainly cannot fully express the sage's thoughts and intentions. Since written words cannot fully express words, and words cannot fully express meaning, then is the sage's meaning not invisible? This is Confucius praising the profound and vast words and thoughts of the sage. How could they really be inaccessible? Therefore, he deliberately sets up a question to begin.

子曰：聖人立象以盡意。

Confucius said: The sage established the hexagrams to fully express his thoughts.

義曰：此夫子釋聖人之意有可見之理也。言聖人之言書不能盡其言，言又不能盡其意，惟是大易之道六十四卦之中可以明之。至如天之道以乾為名，取其天體剛健、生成不息；地之道以坤為名，取其地體柔順、能承順於天。是聖人設乾坤之象以盡聖人之意，宏功妙用惟乾坤之象可以盡之。

Hu Yuan explained: This is Confucius explaining that the intention of the sage can be understood through visible pathways. The words of the sage are not enough to fully express; the meaning itself cannot be fully conveyed through speech. Only the way of the Zhou Changes, with its sixty-four hexagrams, can fully explain it. For example, the heavens are named Qian, taking the meaning of the heavens' strength and vitality, their ceaseless generation. The earth is named Kun, taking the meaning of the earth's gentleness and its ability to receive and follow the heavens. This is how the sage established the Qian and Kun images to fully express his own mind: that grand achievement and profound function can only be contained within the images of Qian and Kun.

設卦以盡情偽。

The sixty-four hexagrams are arranged to exhaust the true and false aspects of human affairs.

義曰：言聖人之言出則為天下之則，然既言不能盡意，又立象以盡意。既立物之形象以盡其意，又觀萬物之象、萬事之理、天下得失之跡，設為其卦，以盡人之情偽，以盡物之得失也。

Hu Yuan explained: The words of the sage, once spoken, become the standard for the world. However, since words cannot fully express the mind, additional hexagrams were established to supplement them. After establishing symbolic representations to convey meaning, further observation of the forms of all things, the principles of all affairs, and the traces of gain and loss in the world was made. Based on these, the hexagrams were arranged to exhaust the true nature of human feelings and to fully understand the gains and losses of things.

繋辭焉以盡其言。

The words attached below each line of the trigrams are used to fully express the meaning.

義曰：言聖人雖立象以盡其意，設卦以盡其情偽，又於三百八十四爻之下有得位失位者，有正有不正者，皆繋屬其辭，散於卦爻之下，以盡其言，使人通曉其意也。

Hu Yuan explained: The sage, although having established images to express his mind and set up hexagrams to exhaust truth and falsehood, further explained the fourth lines among the 384 lines, distinguishing those that are appropriate from those that are not, and those that are upright from those that are not, attaching words to each, distributing them beneath each hexagram and line, in order to fully express his meaning and make clear the intention behind it.

變而通之以盡利。

It adapts to changes and ensures smoothness, used to fully realize benefits.

義曰：夫萬事之理、萬物之情，若無其通變之道，以至窮極，必至於敗壊也。惟是聖人立象以盡意，設卦以盡情偽，繋辭焉以盡其言，而又裁制創立，千變萬化，隨時措置，立成其事，無有壅滯，量時制宜，變而通之，以盡天下之利也。

Hu Yuan explained: The principles of all things and the actual conditions of myriad things, if there is no way of flexibility and adaptability, will inevitably lead to failure when they reach their limits. Only the sage can establish images to fully express meaning, set hexagrams to fully reveal the true nature of things, and use the Great Treatise to fully express words. Moreover, the sage can make decisions and create new systems, achieving countless transformations and adaptations according to the circumstances, thus accomplishing things without obstruction. By assessing the situation and determining appropriate measures, the sage can adapt and transform, thereby fully realizing the benefits for the world.

鼓之舞之以盡神。

Stimulate and inspire people throughout the world, to fully manifest the profound functions.

義曰：此總結立象盡意、設卦盡情、繋辭盡言之意。言聖人以其仁義之道以盡天下之情偽，以說天下之心，又鼔發之，致天下舞樂之。然則鼓舞何以為發樂之義？蓋聖人以仁義之道、敎化之術漸染於天下之人，天下之人雖然無所知識，然被上之敎化，其心康樂，不知手之舞之、足之蹈之也。既不知手之舞之、足之蹈之，自不知聖人之道所以然而然，是聖人之道漸染於人如神之功。

Hu Yuan explained: This is a summary of the previous layers of meaning, namely establishing images to convey the mind, setting up hexagrams to express the fullness of human sentiment, and attaching words to the hexagrams to exhaust all expressions. The sage uses the way of benevolence and righteousness to exhaust the true and false of human feelings throughout the world, making people in the world happy in their hearts, and also inspiring and motivating them, so that people throughout the world rejoice and dance. Then why is encouragement equivalent to expressing joy? Because the sage gradually infuses the people with the way of benevolence and righteousness and the methods of education. Although the people may not have much knowledge, they find peace and happiness in the education of those in authority, and without realizing it, their hands begin to dance and their feet begin to step. Since they do not even realize their own dancing and stepping, they naturally cannot explain why the way of the sage is like this. This shows that the way of the sage permeates the hearts of people, and its effect is like that of a divine being.

乾坤其易之縕邪。

Qian and Kun are probably the fundamental sources contained within the Zhou Changes.

義曰：上既言聖人立象盡意，此又言大易之道本始於天地。縕者，藏縕也。言天地初判之時，而大易之道已縕藏於天地之間；然天地之道、萬物之形象、萬事之理皆藏縕於大易之道，是大易之道本始於乾坤，故乾坤為大易縕積之根源也。

Hu Yuan explains: The previous passage has already discussed how the sage established images to convey meaning. Here it is said that the way of the Zhou Changes originates from heaven and earth. "Yun" means to be concealed or hidden. When heaven and earth first differentiated, the way of the Zhou Changes was already concealed within the space between heaven and earth. Also, the movement of heaven and earth, the forms of all things, and the principles of all affairs are all concealed within the way of the Zhou Changes. This shows that the way of the Zhou Changes originates from Qian and Kun, so Qian and Kun are the fundamental sources from which the Zhou Changes accumulate.

乾坤成列，而易立乎其中矣。

Once the trigrams Qian (Heaven) and Kun (Earth) are arranged in sequence, the principles of The Zhou Changes are established within them.

義曰：言天地設立陰陽之端，萬物之理，萬事之情，以至寒暑徃來、四時代謝、日月運行，皆由乾坤之所生。然乾坤既設，而大易之道、變通之理以立乎中矣，是大易之道本始於天地也。

Hu Yuan explained: Once heaven and earth are established, the beginning of yin and yang, the principles of all things, the actual circumstances of all affairs, as well as the coming of cold and heat, the changing of the four seasons, and the movement of the sun and moon, are all generated from the trigrams Qian and Kun. Since Qian and Kun have already been established, the principles of change and transformation in the Zhou Changes (I Ching) are contained within them. Thus, the way of the Zhou Changes originates from heaven and earth.

乾坤毀，則無以見易；易不可見，則乾坤或幾乎息矣。

If Qian and Kun are destroyed, there would be no way to see the Zhou Changes; if the Zhou Changes cannot be seen, then the generation and transformation of Qian and Kun would almost come to a halt.

義曰：言大易之道皆本起於乾坤，凡是天地之道、萬物之理、變化之道皆在大易之中。至如乾生三男，坤生三女，而為八卦，變而相重為六十四，分為三百八十四爻，易之根源皆自乾坤而來，故乾坤成而易道變化建立乎其中矣。若乾坤毀棄，則無以見易之用；夫易既毀，則無以見乾坤之用；如是則乾坤或幾乎息矣。

Hu Yuan explained: The principles of The Zhou Changes (I Ching) all originate from Qian and Kun. All the operations of heaven and earth, the principles of all things, and the rules of change are contained within The Zhou Changes. For example, Qian gives rise to three male trigrams: Zhen, Kan, and Gen; and Kun gives rise to three female trigrams: Xun, Li, and Dui, forming the eight trigrams. When the eight trigrams are combined two by two, they form the sixty-four hexagrams, and when separated, they constitute the 384 lines. The origin of The Zhou Changes comes entirely from Qian and Kun. Therefore, once Qian and Kun are established, the transformations of The Zhou Changes are contained within them. If Qian and Kun were destroyed, there would be no way to see the function of The Zhou Changes; and if The Zhou Changes were destroyed, there would be no way to see the function of Qian and Kun. In this way, the generation and transformation of Qian and Kun would almost come to a halt.

是故形而上者謂之道。

Therefore, the layer above the form, which has not yet taken shape, is called the Dao.

義曰：言天之道始於無形而終於有形，皆由道之所生。道者，人可以為之法，由而通之，謂之道。前乎天地則混於元氣，散乎方隅則潛於象類，浩然而不局於器用，推於天下則無所不通，舉而措之則曲盡其變，茲乃道之本也，然始於無形而終於有形也。

Hu Yuan explained: The heavenly way begins with the formless and ends with the formed, and everything is generated from the way. The way is something that people can take as a standard and follow to proceed smoothly, hence it is called the way. It was mixed with the original qi before the creation of heaven and earth, and when it spread to all directions, it was hidden in various forms of things. It is vast and not confined by specific objects, and when it is applied throughout the world, it reaches everywhere without obstruction. When used, it is flexible and thorough, exhausting all changes. This is the fundamental nature of the way, which begins formless and ends formed.

形而下者謂之器。

The form that has taken shape and is ready for use is called the vessel.

義曰：器者是有形之實。言天始於無形而生於有形，故形於下者則為其器。器者則為有形之用，但可止一而用之也。故在形之外者謂之道，在形之內者謂之器也。

Hu Yuan explained: "Qi refers to tangible objects. Heaven begins from the formless and produces the formed, so what falls below the form becomes qi. The function of tangible things is limited to a single use. Therefore, what is outside the form is called Dao, and what is within the form is called qi."

化而裁之謂之變。

By nurturing and transforming and then cutting off and restraining, this is called change.

義曰：言聖人因其無形之道、有形之器，推而化之，裁制創立，設為仁義敎化，以至凡所器用以利天下，無有窮極，無有凝滯，故謂之變。

Hu Yuan explained: The sages, relying on the invisible Dao and the tangible objects, deduced and cultivated, decided and created, establishing benevolence, righteousness, education and moral guidance, as well as the use of all things, to benefit the world, without end or obstruction, so it is called transformation.

推而行之謂之通。

It is called communication when it is widely implemented.

義曰：言聖人因其天地陰陽之道，思之於心，縕之為事業，推而行之，無有壅滯，皆得其亨，故謂之通。

Hu Yuan explained: The sages follow the yin and yang principles of heaven and earth, contemplating them repeatedly in their hearts, accumulating into a great achievement, then extending and applying them, so that there is no obstruction everywhere and everything goes smoothly. Therefore, it is called communication.

舉而措之天下之民謂之事業。

He placed it upon the people of the world, which is called a career.

義曰：言聖人因其變通之道，措置其用，施之於天下，各從其時，以成天下之功業也。

Hu Yuan explained: The sages relied on the principle of change and adaptability, arranging its functions and applying them throughout the world, each adapting to the circumstances of their time, thus achieving the great accomplishments of the world.

是故夫象，聖人有以見天下之賾，而擬諸其形容，象其物宜，是故謂之象。

Therefore, when speaking of the image (xiàng), the sage observed the myriad complexities of all things under heaven, and by analogy, depicted their forms, portraying the appropriate appearances of each thing, hence calling it the image.

義曰：此以下皆覆言上文聖人立象以盡意、設卦以盡情偽、繋辭以盡其言，明言以為教化之術也。象者，萬物之形象也。言聖人推其天地之理、萬物之形容，以象萬物之宜，故謂之象也。至如乾為龍之象，坤為地之象，離為日之象，艮為山之象，如此之類，皆是推廣形容而為之也。

Hu Yuan explains: From here on, all of it is a restatement of the previous discussion about establishing images to convey meaning, setting up hexagrams to express the true nature of things, and attaching words to fully express their meaning. These are precisely the methods used for implementing education and guidance. The image refers to the forms of all things. The sage investigated the principles of heaven and earth and the forms of all things, using them to depict the appropriate appearances of each thing. Therefore, it is called the image. For example, Qian uses the image of the dragon, Kun uses the image of the earth, Li uses the image of the sun, and Gen uses the image of the mountain. All of these are forms that have been extended and established.

聖人有以見天下之動，而觀其通，以行其典禮，繋辭焉以斷其吉凶，是故謂之爻。

The sage observed the changes in all things under heaven, and identified the common principles within them, using these to establish the regular rites and rituals. He also connected them with words to determine good fortune and misfortune, hence calling them yao.

義曰：言聖人以見天下之變動，觀萬物之形容，有會合通變之道，以行典常之禮，又於諸卦之下繋屬其文辭，有合於道則為吉，有悖於理則為凶，以定其吉凶得失之理以示於人，故謂之爻也。爻者，效此者也。

Hu Yuan explained: The sages observed the changes in the world and examined the forms of all things, thereby understanding the principles of connection and integration, and used these to implement the constant rites and regulations. They also attached words to each hexagram: those in accordance with the right path were judged as auspicious, while those contradicting reason were judged as inauspicious. This was done to determine the principles of good and bad fortune and to make them known to people, hence they are called yao. The term yao refers to the imitation of these changes.

極天下之賾者存乎卦。

To thoroughly investigate all the complexities of the world, one relies on the hexagrams.

義曰：言聖人窮極天下之幽賾、萬物之情偽，以存諸卦之中，使人觀之以為法則也。

Hu Yuan explained: The sages investigated thoroughly the profound and complex aspects of the world and the true and false nature of all things, and stored them all within each hexagram, so that people may observe them and take them as a standard.

鼔天下之動者存乎辭。

To mobilize people across the world to take action, one relies on words.

義曰：鼓謂發揚天下之動，有得有失，有吉有凶，存於爻辭之間，使人觀之知其吉凶之如此也。

Hu Yuan explained: "Gǔ" means to bring forth the changes in the world. Within these changes there are gains and losses, good fortune and misfortune, all of which are recorded in the line statements, so that people can immediately understand that good fortune and misfortune are inherent in these changes.

化而裁之存乎變。

Heaven nurtures and transforms all things, and in doing so, it also makes distinctions and judgments. The key lies in the concept of change.

義曰：言聖人觀此萬事之理、萬物之情、天地之道、日月之經，創制裁度，立成其器，施為仁義道徳，千變萬化以及於天下，故存乎變也。

Hu Yuan explained: The sages observed the principles of all things, the actual conditions of myriad creatures, the operation of heaven and earth, and the constant paths of the sun and moon. Based on these, they established regulations, created objects, practiced benevolence and righteousness, and extended their actions throughout the world in countless transformations. Therefore, the key lies in change.

推而行之存乎通。

It should be widely implemented, with the key being the word "communication."

義曰：言聖人觀此大易變化之道，推而行之，隨時措置，無有窮極，無有凝滯，故存乎通也。

Hu Yuan explained: The sages observed the changing principles of the Zhou Changes, and extended their application, arranging them according to the circumstances, without end and without obstruction. Therefore, it is said that the key lies in being unobstructed.

神而明之存乎其人。

Whether it can be applied in a profound and enlightened way depends on the person using it.

義曰：言聖人既能極天下之賾存乎卦，鼔天下之動存乎辭，化而裁之存乎變，推而行之存乎通，以成其易。若章顯其功，則其用如神。仁者見之謂之仁，知者見之謂之知，無有窮極，是存乎其人矣。

Hu Yuan explained: The sage was able to investigate all the complexities of the world within the hexagrams, and to express all the changes of the world within the line statements. Cultivation and judgment depend on change, while application and promotion depend on understanding. Thus, the Zhou Changes were completed. If this function is to be made evident, its use would be like that of a divine being: the benevolent would see it as benevolence, the wise would see it as wisdom, and it has no end—this entirely depends on the person who uses it.

黙而成之，不言而信，存乎徳行。

He who accomplishes things silently and without making a sound, and who gains people's sincere conviction without needing to speak, relies on his consistent virtue.

義曰：徳行者，則謂聖人素蓄其徳業行實也。言聖人素積其徳，素蓄其行，內存忠恕，外有全徳，如此則黙而成之，雖不言而人自信從之。故中庸曰：不怒而民威之如鈇鉞者也。此蓋素蘊徳行之如此也。

Hu Yuan explains: What is meant by virtue is the accumulated moral achievements and practical conduct of the sage. The sage constantly accumulates virtue and cultivates conduct, keeping loyalty and forgiveness within, and possessing complete virtue externally. In this way, he can accomplish things silently and without making a sound, and people will naturally follow him without him needing to speak. Therefore, the Book of Rites, Doctrine of the Mean says: Not being angry yet the people revere him, more powerful than seeing the axe and halberd. This is precisely the result of cultivating virtue steadily over time.

義曰：此十翼之中第七翼也。然按上繫下繫之說，先儒議者多矣。何氏則曰：上篇明無，故曰易有太極；下篇明故，曰知其神。或曰上篇論易之大理，下篇論易之小理，皆失之。葢以簡編重大，故分為上繫下繫也。

Hu Yuan explains: This is the seventh wing among the Ten Wings. As for why the Upper and Lower Appendices are divided into separate sections, previous scholars have discussed this extensively. He says the Upper Appendix explains the concept of "non-being," hence the statement "The Book of Changes has the Supreme Ultimate." The Lower Appendix explains the concept of "reason," hence the statement "knowing its spiritual aspect." Some others say the Upper Appendix discusses the great principles of the Book of Changes, while the Lower Appendix discusses its minor principles. These views are all incorrect. The reason for dividing them into sections is simply because the bamboo slips were too numerous and heavy, so they were divided into the Upper and Lower Appendices.

八卦成列，象在其中矣。

Once the Eight Trigrams are arranged in order, the images of heaven and earth and all things under heaven are contained within them.

義曰：自此已下至「禁民為非曰義」為一章。言伏羲始畫八卦，取天地水火山澤風雷之象，畫為乾坤艮巽震離坎兊之卦。八卦既成列，而天地萬物之象莫不在於八卦之中也。

Hu Yuan explains: From here onwards, until the next text "Prohibiting people from doing wrong is called righteousness," this constitutes one chapter. Fuxi first drew the eight trigrams, taking the images of heaven, earth, water, fire, mountain, marsh, wind, and thunder, and forming the trigrams Qian, Kun, Gen, Xun, Zhen, Li, Kan, and Dui. Once the eight trigrams were arranged in order, the images of heaven and earth and all things under heaven were all included within these eight trigrams.

因而重之，爻在其中矣。

The eight trigrams are combined two by two to form the sixty-four trigrams, and the changes of the six lines are contained within them.

義曰：夫伏羲始畫八卦，以盡天地水火風雷山澤之象。然於萬物之情、萬事之理，在伏羲之時，世質民淳，情偽未遷，利害未作，雖八卦之設三畫，可以盡人事之宜。迨乎後世，民欲叢生，巧妄交作，則八卦不能盡吉凶之變。文王囚於羑里，極天地之淵蘊，明人事之終始，是以取伏羲所畫之八卦，因其數而重為六十四卦，分為三百八十四爻，以盡天地之賾、人事之理。有得有失，有吉有凶，有應有不應，有正有邪，有利有害，盡在此卦爻之中。

Hu Yuan explained: Fuxi originally drew the Eight Trigrams in order to fully express the images of Heaven, Earth, Water, Fire, Wind, Thunder, Mountain, and Marsh. As for the actual conditions of all things and the principles of all affairs, in Fuxi's time, the society was simple and sincere, people's hearts were pure, and there was no deception or confusion, nor had interests and harms arisen. Therefore, the Three Lines of the Trigrams were sufficient to encompass the measure of human affairs. But in later generations, human desires multiplied, and cunning and falsehoods arose together, so the Eight Trigrams could no longer fully explain the changes of good fortune and misfortune. King Wen was imprisoned in Youli, and he thoroughly explored the hidden meanings of Heaven and Earth, clearly understood the beginning and end of human affairs, and thus took the Eight Trigrams drawn by Fuxi, combined them in pairs according to their numbers to form the sixty-four Trigrams, and divided them into three hundred and eighty-four Lines, in order to fully express the complexity of Heaven and Earth and the principles of human affairs. There is gain and loss, good fortune and misfortune, correspondence and non-correspondence, righteousness and wrong, benefit and harm, all of which are contained within these Trigrams and Lines.

然則爻者，效也，使後世之人效而法之。故卦爻之中有情偽之理，有是非之道，有變通之常，有動靜之事，有剛柔之限，凡人觀其爻，則知其效法此象而行事也。然重卦之說，先儒議者多矣：或曰伏羲所重，或曰神農所重，或曰夏禹所重，皆失之。葢見下文包犧氏之王天下，作結繩而為網罟，葢取諸離；神農氏作斵木為耜，楺木為耒，耒耨之利以教天下，葢取諸益；又因尚書之文有洛書禹之言，故有此說。殊不知繫辭是仲尼所作，葢仲尼因其聖人制立器用以取合於聖人之卦：以其結繩為網罟，葢合徳於離卦，取其有附麗之義；因其耒耜有益於人，葢合徳於益卦，以其有相資益之義。先儒不究原本，故疑而有此說也。

Hu Yuan continued to say: What is meant by "yao" is to follow and emulate, so that later generations may follow it as a model. Therefore, within the hexagrams and their lines, there are principles of truth and falsehood, standards of right and wrong, regular patterns of change and constancy, appropriate actions for movement and stillness, and boundaries of hardness and softness. When people look at the lines, they can know what kind of image to emulate in their conduct. As for who first composed the compound hexagrams, previous scholars have debated endlessly: some say it was Fuxi, others say it was Shen Nong, and others say it was Yu the Great. All of these are incorrect. They are based on the observation that the text below mentions the "Huangdi" ruling the world, making nets from ropes, and taking the "Li" hexagram as a model; Shen Nong made wooden plows and hoes, taught the world the benefits of farming, and took the "Yi" hexagram as a model. Also, because the "Shangshu" mentions the Luo Writing and the words of Yu the Great, these views arose. But they do not realize that the "Xiyi" was written by Confucius, who merely used the examples of the sages creating tools to match the appropriate hexagrams. Making nets from ropes corresponds to the virtue of the "Li" hexagram, which has the meaning of attachment and entanglement; the benefit of plows and hoes corresponds to the virtue of the "Yi" hexagram, which has the meaning of mutual assistance and increase. Previous scholars did not trace back to the source, so they became confused and gave rise to these views.

且六十四卦既是伏羲神農所重，則文王何心哉？不然，何以仲尼曰易之興也其於中古乎，作易者其有憂患乎？且伏羲之時又非中古，神農之時又非憂患，推此以言文王重卦之心又可見也。

Hu Yuan made another argument: if the sixty-four hexagrams were really created by Fuxi and Shen Nong, then why would King Wen bother to revise them? Otherwise, why did Confucius say that the origin of the Book of Changes was probably in the middle ancient period, and that the person who composed the Book of Changes must have been troubled by worries? The period of Fuxi cannot be called the middle ancient period, and the time of Shen Nong also does not fit the description of being troubled by worries. From this reasoning, the painstaking effort of King Wen in revising the hexagrams becomes clear.

剛柔相推，變在其中矣。

The interaction between strong and weak lines leads to change, which is contained within this process.

義曰：剛者陽也，柔者陰也。夫六十四卦之中，卦有六爻，陽為剛，陰為柔，陽主其生，陰主其殺，故剛柔之位則有變有通、有動有靜。故事之久靜則動，物之久動則靜，動靜之道則有變有通。是故聖人因其剛柔二氣互相推蕩於六爻之間，然後成其生養之道也，故上繋曰剛柔相推而生變化者是也。然則不言陰陽相推而止言剛柔者，葢陰陽者天地之氣，剛柔者是陰陽之體，言剛柔則陰陽之功可見矣。

Hu Yuan explained: What is strong is yang, and what is soft is yin. Each of the sixty-four hexagrams has six lines. A yang line is strong, and a yin line is soft; yang governs growth and nurturing, while yin governs solemnity and decline. Therefore, the positions of strong and soft change and connect, move and rest: when things are still for a long time, they must move; when objects move for a long time, they must rest. Between movement and stillness, there is naturally change and connection. Therefore, the sages follow the mutual interaction of strong and soft energies among the six lines, thus achieving the way of growth and nurturing. Therefore, the "Xici" says that the mutual interaction of strong and soft produces change, which is exactly this meaning. As for why this passage does not say the mutual interaction of yin and yang but only strong and soft, it is because yin and yang refer to the energies of heaven and earth, while strong and soft refer to the forms of yin and yang. By speaking of strong and soft, the functions of yin and yang become evident.

繫辭焉而命之，動在其中矣。

The words attached below the hexagram lines and the interpretations given serve as the criteria for action, containing the principles within them.

義曰：言聖人既因剛柔二氣互相推蕩而為生成之道，又恐後世之人難曉，故於諸卦諸爻之下各繫屬其文辭，以明得失之道、吉凶之變、情偽之端、萬事之理，使人觀其得則可以知其失，趨其吉則可以明其凶，逆順之道、動靜之理，在所命之辭皆可見矣。

Hu Yuan explained: The sages, having established the principle of generation based on the mutual interaction of the yin and yang energies, feared that later generations would find it difficult to understand. Therefore, they attached explanatory texts to each hexagram and line, to clarify the principles of gain and loss, fortune and misfortune, authenticity and falsehood, and the order of all things. When people see the gain of a particular line, they can infer its loss; when they understand the direction of good fortune, they can discern the misfortune. The principles of reversal and harmony, as well as the balance between movement and stillness, are all fully revealed in these interpretations.

吉凶悔吝者，生乎動者也。

Good, evil, regret, and difficulty are all results that arise from action.

義曰：夫六十四卦有六爻，有吉有凶，有悔有吝，皆由爻位之動者也。若動而合於理則為吉，動而昧於道則為凶。有事之小可以追悔者，有事之萌兆可以鄙吝者，皆繋在於卦爻之變動也。是故聖人因卦爻之變動，明人事之大體，推其情偽之端，明其得失之跡，使人觀之不失於動靜之道也。

Hu Yuan explains: The sixty-four hexagrams each have six lines, and each line's movement brings about either good fortune or misfortune, regret or hesitation. When actions are in accordance with reason, they result in good fortune; when actions are misguided, they result in misfortune. Some mistakes are minor and can still be regretted, while others are evident from the beginning and are already contemptible. All these are determined by the movement of the lines in the hexagrams. Therefore, the sages explain the great principles of human affairs through the movement of the lines, investigate the origins of truth and falsehood, and reveal the traces of gain and loss, so that people will not lose their balance between action and inaction.

剛柔者，立本者也。

Strength and softness are used to establish the fundamental principles.

義曰：言伏羲始畫八卦，始窮變於天地陰陽之理，以成剛柔之道，以為萬事之大本，以成天下之大法，天下之人皆本此以為法則也。故六十四卦之所本、君臣父子之所法，皆由此剛柔之象為之根本者也。至如剛定體為乾，柔定體為坤，陽卦兩陰而一陽，陰卦兩陽而一陰，是立其卦本而不遺也。

Hu Yuan explained: Fuxi first drew the Eight Trigrams, initially investigating thoroughly the changes of yin and yang in heaven and earth, thus establishing the principle of hardness and softness as the fundamental principle for all things and the great rule for the world, which everyone took as a standard. Therefore, the basis of the sixty-four trigrams and the rules for the relationship between ruler and subject, father and son, were all based on the fundamental principle of hardness and softness. For example, pure hardness was established as the essence of Qian, and pure softness as the essence of Kun; a yang trigram consists of two yin and one yang, while a yin trigram consists of two yang and one yin: thus, the fundamental principle of each trigram was established without any omission.

變通者，趣時者也。

Change and transformation lead to smoothness and adaptability, aiming to align with the current circumstances.

義曰：凡六十四卦，卦有六爻，一卦之體象其一時，一爻之義象其一人，六爻之道上下相應而成變通，所以趣就一時者也。至如屯之卦言天下屯難之時，故其卦體以象其屯。故初六居卦之始，當屯難之時，而盤桓利居正、利建侯，以蘇息天下之人。至於六二言女子貞不字，言女子守正應於九五，雖為初九九六寇難，然専應於五不改其節。至於六四乗馬班如，退守其正，待時而行。如此之類，是皆一卦則言其一時，其諸爻各言其一人，以趣就其時也。然則君子之人凡所動作，必従其時，不失其中，故中庸曰君子而時中，是言君子之人動作之間皆従其時也。

Hu Yuan explained: The sixty-four hexagrams each have six lines. Each hexagram as a whole symbolizes a particular situation, while each line represents a category of people. The six lines correspond with each other above and below, forming change and adaptability, which is precisely to align with that particular situation. For example, the hexagram Zun (Obstruction) discusses the difficult and initial period of the world, so the hexagram takes its image from obstruction. The line Chushou (Nine at the Beginning) is at the beginning of the hexagram, right in the midst of obstruction, thus hesitating and not advancing, suitable for holding to the correct path and suitable for enfeoffing feudal lords, so that the people of the world may rest. When it comes to Liuer (Six in the Second), it speaks of a woman maintaining chastity and not marrying, meaning that the woman remains chaste and does not marry, corresponding above with Jiwu (Nine in the Fifth), although encountering difficulties from Chushou on one side, she remains devoted to Jiwu, not changing her own conduct. When it comes to Li si (Six in the Fourth), it says riding a horse and hesitating to move forward, which is retreating to the correct path and waiting for the right opportunity before proceeding. All of these are examples of a hexagram discussing one situation, each line discussing a category of people, used to align with that situation. Therefore, a person of virtue, when taking action, must follow the situation, without losing the middle path. The "Book of Rites · Doctrine of the Mean" says that a gentleman is timely and in the middle, which means that a gentleman's every action follows the situation.

吉凶者，貞勝者也。

The struggle between good fortune and misfortune ultimately results in the victory of the righteous path.

義曰：貞者，正也。夫有動者則未免乎累，殉吉者則未免乎凶，盡通之變而不累于吉凶者，其唯貞勝者。故六十四卦之內，人事之端、情偽之作、吉凶之驗，無不備載於其間。若爻位之吉，又能行其大正之道，則其事愈吉；若居爻位之凶，而能行大正之道，則其事不至於凶。惟是貞正之道，則能勝於凶吉也。

Hu Yuan explained: "Zhen" means "correctness." Any person who takes action is inevitably subject to difficulties; those who blindly pursue good fortune are also inevitably confronted with misfortune. Only those who thoroughly understand change and adaptability without being influenced by good or bad fortune can maintain correctness. Within the sixty-four hexagrams, the initial signs of human affairs, the emergence of truth and falsehood, and the verification of good and bad fortune are all completely recorded. If one is in a favorable line and can further the great principle of correctness and balance, the matter will become even more favorable. If one is in a dangerous line but can still uphold the great principle of correctness and balance, the matter will not turn into misfortune. Thus, it is evident that only the path of correctness can surpass the influence of good and bad fortune.

天地之道，貞觀者也。

The principle of heaven and earth is to uphold correctness and show it to people, providing the world with something to look up to.

義曰：觀者，為天下之所仰觀，則謂之觀。夫天本在上，地本在下，天地之性本不相得，及夫天以純陽之氣降於下，地以純陰之氣騰於上，二氣上下交相通感，然後以成生長之道。是天地之道、生成之理皆本正一，故為物之仰觀者也。

Hu Yuan explains: The term "guan" refers to something that is looked up to by all under heaven, hence it is called "guan." Originally, heaven is above and earth is below; the nature of heaven and earth is inherently separate. But when heaven sends down its pure yang energy and earth rises with its pure yin energy, the two energies interact and connect vertically, thus forming the way of growth. This shows that the way of heaven and earth and the principle of generation all originate from the character "zheng," which is why they become the object of reverence for all things.

日月之道，貞明者也。

The sun and moon follow the path of upholding righteousness and remain eternally bright.

義曰：夫日為陽徳，月為陰精，運行四時，晝夜不息者，日月之明也。然而往來不停，照臨下土，不混其光者，葢各得貞一而明有所一也。

Hu Yuan explained: The sun embodies the virtue of yang, and the moon represents the essence of yin. They move through the four seasons without ceasing day and night, which is the brightness of the sun and moon. However, although they come and go without rest, their light does not mix, because each maintains its own constancy, and thus their brightness remains fixed.

天下之動，貞夫一者也。

All actions in the world ultimately return to the principle of 'one'.

義曰：夫少者多之所貴，寡者眾之所宗，故天下之情偽、人事之動靜，皆歸一而後可正也。然則天下之廣周於萬里，人心至眾，萬孔千狀，執一何由而治哉？葢萬化一術也，天下一統也。若以至正之道、純一之徳而治之，則天下自然而治矣；若不以純一之徳而治之，則天下自然而睽乖矣。故王輔嗣嘗曰：夫眾不能治眾，治眾者至寡者也；夫動不能制動，制動者貞夫一者也。是天下之動必由寡之所治，貞其一而已。

Hu Yuan explained: The few are valued by the many, the sparse are revered by the multitude. Therefore, the authenticity and activities of the world must be unified into one in order to be correct. However, the world is vast, spanning thousands of miles, and human hearts are extremely numerous, with countless forms. If we only rely on the single 'one,' how can it suffice to govern? Because all changes and transformations follow the same principle, and the world itself is unified in a single order. If we govern with the most upright way and pure virtue, the world will naturally be at peace; if we do not govern with pure virtue, the world will naturally become chaotic. Therefore, Wang Bi once said: The many cannot govern the many; the one that is least must be the one that governs the many. Motion cannot stop motion; what can stop motion is the holding fast to the 'one.' Thus, the activities of the world must necessarily be governed by the least, by holding fast to its singleness.

夫乾確然示人易矣。

Qian represents firmness and strength, displaying approachability to people.

義曰：此又言天得一之道也。確者，則謂剛健者也。夫乾以剛健之徳運行不息，生成萬物，示人以和易，由其得一之故也。故無為而物成，不言而時化，是示人易也。

Hu Yuan explains: Here it again speaks of the principle of the Heaven obtaining the 'one'. 'Que' refers to strength and vigor. The Heaven operates ceaselessly by its virtue of strength and vigor, nurturing all things, and shows to people a harmonious and easy manner, precisely because it maintains the principle of singleness. Therefore, without any action, all things naturally take shape; without uttering a word, the seasons naturally transform. This is how it shows to people a harmonious and easy manner.

夫坤隤然示人簡矣。

Kun shows simplicity by being gentle and yielding.

義曰：隤然則謂柔順者也，此言地之得一也。夫坤之道以柔順之徳承天之氣，生成萬物，不煩而物成，不勞而物遂者，亦由其得一故也。故不須經營而萬品自化，是示人簡也。若乾不得専一之道，或有隤然，則不能示人易矣；若坤不得専一之道，或有確然，則不能示人簡矣。且以乾坤之道、生成之理，確然隤然示人易簡，況為天下之君者哉？夫尊為聖人，必法此乾之剛健之徳，生成天下，不至於煩勞，則天下従而治矣；夫為人臣者，必法此坤之柔順之徳，承君之命，行君之事，則天下不勞而治矣。若為君為臣能法易簡之道，則天下國家可正也。

Hu Yuan explained: "Tui ran" refers to yielding and gentle, here speaking of the earth receiving the "one." The way of the Earthly Heaven is to embrace the virtue of yielding and gentle, receiving the heavenly energy, nurturing all things, without disturbance and allowing all things to take shape naturally, without labor and allowing all things to develop spontaneously, because it maintains the principle of unity. Therefore, there is no need for deliberate effort, and all things naturally flourish, which is to show simplicity to people. If the Heaven fails to maintain unity and instead shows some weakness, it would not appear easy; if the Earth fails to maintain unity and instead shows some strength, it would not appear simple. The way of Heaven and Earth, the principle of generation, still need the virtues of strength and yielding to show ease and simplicity to people. How much more so for a person who is the ruler of the world? Those who hold the position of a sage must follow the virtue of strength of Heaven, nurturing the world without falling into labor, and thus the world will be orderly and peaceful; those who are ministers must follow the virtue of yielding of Earth, receiving the commands of the sovereign and handling the affairs of the sovereign, and thus the world will be orderly and peaceful without labor. If both the ruler and the minister can follow the way of ease and simplicity, the state and the country will be properly governed.

爻也者，效此者也。

The concept of yao refers to following these changes.

義曰：夫六十四卦分三百八十四爻，有動有靜，有邪有正，有凶有吉，有是有非，故通變之道皆在諸爻之中，為人之所效法也，故所謂爻者，效物之變動者也。

Hu Yuan explained: The sixty-four hexagrams are divided into 384 lines, among which there are movements and stillness, evil and righteousness, misfortune and good fortune, truth and falsehood. The principles of change and adaptability are all contained within these lines, available for people to take and follow. Therefore, the term "line" refers to the meaning of imitating the changes of things.

象也者，像此者也。

The concept of "xiang" refers to the imitation of the forms of these things.

義曰：夫六十四卦之象，皆法於天地水火風雷山澤之象也。如乾以天為象，坤以地為象，艮以山為象，坎以水為象，如此之類，是皆象其卦之所本之像也，注所謂象此物之形狀也。

Hu Yuan explains: The sixty-four hexagrams are all modeled after the images of heaven, earth, water, fire, wind, thunder, mountain, and marsh. For example, Qian is modeled after heaven, Kun after earth, Gen after mountain, and Kan after water. These are all imitations of the original images of each hexagram. The old interpretations refer to imitating the forms of these things.

爻象動乎內，吉凶見乎外。

The movement of the lines within the hexagram manifests the fortune or misfortune outside the hexagram.

義曰：夫六十四卦之象、三百八十四爻，爻象之間有正有不正，有應有不應，有善有不善，有吉有不吉，若爻象之發動於一卦之內，則吉凶之事顯見於一卦之外也。

Hu Yuan explains: The sixty-four hexagrams and the 384 lines of yao each have their own images. Among the yao images, some are appropriate and some are not, some correspond and some do not, some are good and some are not, some are auspicious and some are not. Once a yao image is activated within a hexagram, the auspicious or inauspicious events become apparent beyond the scope of that hexagram.

功業見乎變。

Achievements and accomplishments are attained through adaptability and flexibility.

義曰：言聖人用此大易之道，觀其卦爻之變動，可行則行，可止則止，推而求之，以立成天下之功業，以通天下之心志。

Hu Yuan explained: The sage applies the principles of the Zhou Changes, observing the changes of the hexagrams and their lines: act when it is appropriate to act, stop when it is appropriate to stop; proceeding along this path, thus establishing achievements for the world and unifying the hearts of people across the land.

聖人之情見乎辭。

The intentions of the sage are expressed in the words of the hexagram lines.

義曰：辭者，則爻象之辭也。夫六十四卦之中有情偽之端、得失之理，其吉凶悔吝皆在爻辭之間，欲知聖人設卦之情意者，觀其爻象之辭則可見矣。至如乾之初九言潛龍勿用，則聖人勿用之情可知矣；比卦上六曰比之無首凶，則聖人無首之情可見矣。如此之類，皆在爻辭間可見矣。

Hu Yuan explained: The statements here refer to the line statements of the trigrams. Among the sixty-four trigrams, there are indications of authenticity and falsehood, as well as principles of gain and loss. The auspicious and inauspicious outcomes, regret, and hardship are all contained within the line statements. If one wishes to understand the intentions of the sage in setting up the trigrams, one can see them clearly through the line statements. For example, in the first line of the Qian trigram, it says a hidden dragon is temporarily not in action, which clearly shows the sage's intention of temporarily holding back. In the sixth line of the Bi trigram, it says those who are close but without a leader will face misfortune, which reveals the sage's view on the importance of leadership. Such examples can all be found in the line statements.

天地之大徳曰生。

The greatest virtue of Heaven and Earth is to give birth and nurture all things.

義曰：夫天地之大徳者，惟是陰陽二氣上下相交，生成萬物，周而復始，無有限極，故其徳常大。若生之不常，運之有極，則所生之道不廣也。

Hu Yuan explained: The greatest virtue of heaven and earth lies in the mutual interaction of yin and yang energies, which generate and nourish all things in a continuous cycle without end. Therefore, this virtue is enduring and vast. If the process of generating and nourishing could not last and had a limit, then the scope of what it could generate would be limited.

聖人之大寶曰位。

The most precious treasure of the sage is called the sovereign's position.

義曰：寶者，愛也；位者，所守之位也。夫聖人之大寳者，惟在其位。然則聖人之大寶何以在乎位？葢聖人之有才徳，若無其位，則其功不能及於天下；若有其至尊至寳之位，則其功可以及於天下，無有逺近皆被其澤，皆被其功徳也。是故聖人重徳行道於民，故大寶其位也。

Hu Yuan explains: "bao" means to treasure, and "wei" refers to the position one holds. The sage values most what he holds in his position. So why is the great treasure of the sage his position? Because even though the sage may have talent and virtue, without a position, his achievements cannot reach the world; but with a supreme and noble position, his achievements can extend throughout the world, benefiting people far and near. Therefore, the sage values virtue and promotes righteousness among the people, hence considering position as the great treasure.

何以守位曰仁。

What sustains this position? It is依靠 benevolence.

義曰：言聖人既有才徳，又能大寶其位，何以守其位哉？必須法天元之徳，以仁愛之道生成於天下，使天下之人皆被己之仁徳，然後父子有禮，上下相親也。

Hu Yuan explained: The sage has both ability and virtue, and regards the position as a great treasure. Then, by what means can he hold onto it? He must emulate the virtue of Heaven which gives birth to all things, using the way of benevolence to nurture the world, so that all under heaven may be blessed by his benevolence. Then, between father and son there is propriety, and between superiors and inferiors there is mutual affection.

何以聚人曰財。

What brings people together? It is wealth and resources.

義曰：夫聖人何以萃聚於人哉？必曰財而已。財者，使衣食豐足，用度常備，仰有所奉，俯有所畜，則天下有戴君之心。若其衣食不足，用度不備，則不能萃於天下之民。是故古之聖人修其水火金木土五行之事，正徳利用厚生，使天下之人各得其所，如是則父子兄弟遞相親睦矣。至於為農者勤於耕，為商者勤於貨，為工者勤於器，如此之類，則可以保六親。六親既相保，則親族內外自相親愛，如是是聚人曰財也。

Hu Yuan explained: How did the sage gather people together? It could only be through wealth. So-called wealth means making the people's clothing and food sufficient, their expenses regular, so that they can support their parents above and raise their wives and children below. In this way, people would naturally have the heart to support the ruler. If clothing and food are insufficient and expenses are irregular, then the people cannot be gathered. Therefore, the ancients' sages managed the five elements of water, fire, metal, wood, and earth, cultivated virtue, facilitated tools and utensils, and enriched the people's livelihood, so that everyone could find their proper place. In this way, father and son, brothers could be harmonious with each other. As for farmers working hard in farming, merchants diligently engaged in trade, and workers diligently making tools, these kinds of activities could preserve the six relations. If the six relations can preserve each other, then the inner and outer relatives would naturally love and care for each other. This is what is called gathering people through wealth.

理財正辭，禁民為非曰義。

Govern the resources, correct the commands, and prohibit the people from doing wrong, this is called righteousness.

義曰：言聖人既能守位以仁，又能聚人以財，使天下父子各有所養，各得其所。然而貨財之道必主於均平，使多者不得積其私，少者皆得盡其養；又須與正其辭，為之節制，以禁民之有非僻者，使皆合於義而得其宜矣。然則所謂義者，葢裁制合宜之謂義也。

Hu Yuan explained: The sage can both use benevolence to maintain his position and use resources to gather the people's hearts, so that all under heaven can have their fathers and sons properly supported and each in their proper place. However, in managing wealth and resources, it must be based on fairness and equality, so that those who have much cannot accumulate private gains, and those who have little can also maintain their sustenance. Moreover, it is necessary to properly establish government orders and official duties, set limits and regulations, to prevent the people from engaging in improper actions, and to ensure that everything conforms to righteousness and each thing is in its proper place. Then, what is righteousness? To make decisions and handle affairs in a proper and suitable manner is called righteousness.

古者包犧氏之王天下也，仰則觀象於天，俯則觀法於地，觀鳥獸之文與地之宜，近取諸身，逺取諸物。

In the ancient times, when Fuxi was the king of the world, he looked up to observe the various phenomena of the sun, moon, and stars in the sky, and looked down to examine the various principles displayed by mountains, rivers, grass, and trees on the earth. He also observed the patterns and colors of feathers and fur on birds and beasts, as well as the kinds of plants and animals suitable for growth in different lands. He took inspiration from the human body nearby and from all things in the universe far away.

義曰：自此已下至「葢取諸夬」為一章。言包犧氏以聖人之才徳以王天下，為天下之主。然於上古洪荒之世，典章法度未立，而包犧氏仰則觀象於天，俯則觀法於地，既觀察天地之象，又觀鳥獸之文與地之宜，以畫成其八卦也。

Hu Yuan explained: From here on down, until the sentence "Covering the meaning of Guai" is reached, it forms one chapter. The Emperor Fu Xi ruled the world with the virtue and talent of a sage, becoming the sovereign of all people. However, in the ancient times when the world was still wild and untamed, there were no established systems or laws, so he looked up to observe the celestial phenomena and looked down to examine the geographical features. He studied the forms of heaven and earth, the patterns of birds and beasts, and the suitability of water and soil in different regions. Based on these observations, he created the "Eight Trigrams" — using symbols of three lines to summarize the eight fundamental natural phenomena: heaven, earth, thunder, wind, water, fire, mountain, and marsh.

然則上既言觀法於地，下又言與地之宜；既言觀鳥獸之文，下又言逺取諸物者，何哉？葢上文言仰則觀象於天、俯則觀法於地者，葢是伏羲始觀象之初也。此又言鳥獸之文者，葢東方之宿則為蒼龍，南方之宿則為朱鳥，西方之宿則為白虎，北方之宿則為龜蛇。如此之類，是伏羲仰觀天之垂象之宿、鳥獸之文，又觀其地之動植山川丘陵之象、萬物所生之宜。

Since the previous text mentioned "looking down to observe the patterns of the earth," why does the following text say "adapting to the suitability of the earth"? And since it already mentioned "observing the markings of birds and beasts," why does it then say "drawing from things far away"? This is because the previous discussion about looking up to observe celestial phenomena and looking down to examine earthly conditions refers to the initial stage when Fuxi began to observe the forms of things. Here, mentioning "the markings of birds and beasts" refers to the images formed by the distribution of the Twenty-Eight Star Mansions in the four directions. For example, the seven stars of the Eastern mansions form the image of a blue dragon, the seven stars of the Southern mansions form the image of a red bird, the seven stars of the Western mansions form the image of a white tiger, and the seven stars of the Northern mansions form the image of a turtle and a snake entwined. Such images are all the results of Fuxi looking up to observe the celestial patterns of the star mansions and the markings of birds and beasts, and looking down to examine the growth of animals and plants, the forms of mountains, rivers, hills, and the conditions suitable for the generation of various things.

既觀天之垂象之文，又觀地之所生之宜，然後近取諸身者，至如乾為首，坤為腹，震為足，艮為手，又近取人之一身，其有思慮口鼻之屬。如此之類，是近取諸身也。既近取諸身，又逺取諸萬物之象，若乾為龍、坤為馬、山澤風雷之類是也。

After observing the patterns of the stars in the heavens and the conditions suitable for the growth of all things on earth, the next step is "nearby taking from one's own body." For example, the Trigram Qian is taken as the image of the human head, the Trigram Kun as the human abdomen, the Trigram Zhen as the human feet, and the Trigram Gen as the human hands. Considering the human body further, there are also functions such as thinking and the mouth and nose. All these are called taking from one's own body nearby. After taking from one's own body, one then takes from the images of things far away. For example, Qian is taken as the image of a dragon, Kun as that of a horse, and also the images of mountains, marshes, wind, and thunder, all of which are called taking from things far away.

於是始作八卦。義曰：作者，起也。言伏羲因此天地萬物之象，然後興起八卦，以象動植之宜也。以通神明之徳。義曰：神明即謂天地之道、陰陽之運、變通不測之宜、吉凶未兆之事，如此之類，則謂之神明，是八卦通此神明之徳也。以類萬物之情。義曰：夫萬物之情狀至繁至眾，故不可得而知之也。聖人作此八卦，取其天地水火山澤風雷之象，以類聚萬品之情偽，皆可見也。

The text says, "Thus he first made the Eight Trigrams." Hu Yuan explains: "Making" means arising or coming into being. It refers to Fuxi observing the forms of heaven and earth and all things, and then creating the Eight Trigrams to symbolize the appropriate nature of animals and plants. The text also says, "To communicate the virtue of the divine and bright." Hu Yuan explains: The term "divine and bright" refers to the regular patterns of heaven and earth, the ebb and flow of yin and yang, the changes that are unmeasurable and unaccountable, and the occurrences of good and bad fortune that have not yet shown their signs. All these are called divine and bright. The Eight Trigrams are precisely able to convey this mysterious virtue. The text further says, "To classify the nature of all things." Hu Yuan explains: The nature of all things is extremely varied and cannot be fully understood one by one. The sage created the Eight Trigrams, using the images of heaven, earth, water, fire, mountain, marsh, wind, and thunder as categories, thus classifying the true nature and false appearances of all things, making them clearly distinguishable.

作結繩而為罔罟，以佃以漁。義曰：網罟者，取魚獸之物也。言伏羲既畫八卦以通神明之徳，以類萬物之情，以至天地之始終、人事之淵蘊，無不畢備於其間。然而於人事之間未有所食之物，是故伏羲又結繩以為網罟，以佃以漁，使人取其魚獸以為所養。

The text says, "He made ropes into nets for hunting and fishing." Hu Yuan explains that nets are tools used to catch fish and animals. This indicates that after Fuxi created the Eight Trigrams, he had already comprehended the profound and mysterious virtues, could classify the forms of all things, and even included the beginning and end of heaven and earth, as well as the subtle aspects of human affairs, all fully contained within the Eight Trigrams. However, in practical daily life, people still lacked a reliable source of food, so Fuxi wove ropes into nets and fishing nets, enabling people to hunt in the mountains and forests and fish in lakes and marshes, obtaining fish and animals to sustain themselves.

葢取諸離。義曰：葢者，疑之之辭也。離者，麗也。言山之髙而禽鳥麗之，水之深而魚鱉麗之，然則山之髙、水之深而人莫能及之，而聖人創立其事，結繩而為網罟，使人用之，雖禽鳥居山之髙、魚鱉居水之深，皆得而取之，是使人麗而用之也。然謂之葢者，即疑之辭也。言聖人創立其事，不必觀此卦而成之，葢聖人作事立器，自然符合於此之卦象也，非準擬此卦然後成之，故曰葢取諸離。

The text says, "It is taken from the Li trigram." Hu Yuan explains: "Gui" is a particle expressing tentative inference rather than certainty; "Li" means attachment or reliance. Mountains are high and steep, so birds rely on them; rivers are deep and wide, so fish and turtles rely on them. However, mountains are so high and rivers so deep that humans cannot reach them directly. The sage created this method, making a net from a rope and giving it to people to use. Thus, even birds resting on high mountains and fish and turtles hiding in deep waters can be captured—this is about taking advantage of the principle of reliance to use all things. As for why "Gui" is used here as a tentative term: the sage created objects, not because he first saw this trigram and then made the object, but rather, the making of objects naturally corresponds to the trigrams, not by imitating the trigrams. Therefore, it is only said "it is probably taken from the Li trigram." Later generations combined the thirteen principles of making objects based on trigrams into a single term called "Zhi qi shang xiang" (making objects with the image of trigrams).

包犧氏沒，神農氏作，斵木為耜，楺木為耒，耒耨之利，以教天下，葢取諸益。

After the death of Fuxi, Shen Nong came to power. He carved wooden plows called "si" and bent wood to make plow handles called "lei," teaching the people the convenience of using these tools for farming. This is probably based on the principle of the "Yi" hexagram.

義曰：言包犧氏既沒之後，又有神農氏以聖人之才興起於世。以其人既得其網罟以佃以漁，然而未有飲食之道，神農氏是以樸斵其木以為之耜。耜者，博五寸，其首有華觜，以為耕作之用。又揉其曲木，其曲有鉤，以為之耒。耒耨之利以教於天下之人，使四時耕作之，種其禾黍之利，以為飲食之養。葢取諸益，益者，取其有益於人，為萬世之利也。

Hu Yuan explained: After the death of Fuxi, there emerged Shen Nong, who rose to prominence with the talents of a sage. At that time, people already had nets and traps for hunting and fishing, but they had not yet established a stable way of farming and cultivating food. Therefore, Shen Nong roughly carved wood to make a plowshare. The plowshare is the blade of the plow, five inches wide, with a sharp edge at the front, used for turning over the soil. He also bent a piece of wood into shape, with a hook at the bend, to make a plow handle. Shen Nong taught the people the convenience of using the plow and the plowshare to till the land and remove weeds, instructing them to follow the seasons in their farming, to sow millet, rice, and other grains, and to reap their benefits as sustenance. Therefore, it is said, "Ge qu zhu Yi" — the name of the Yi hexagram comes from its meaning of benefiting people and providing a lasting advantage for generations.

日中為市，致天下之民，聚天下之貨，交易而退，各得其所，葢取諸噬嗑。

At noon, a market is established, attracting people from all over the world, gathering goods from everywhere, exchanging them with each other and then departing, each person obtaining what they need. This is probably based on the principle of the Hexagram of Eating into the Fire.

義曰：言於日中為其市，以貿遷於貨財，以萃聚於天下之人，使皆貿易之相交。民之無者従而有之，民之有者従而散施之。既貨財交易，貿遷有無，天下之民各得其所，各得其宜，故曰市也。然必取於日中者，葢日之早而逺者必不能及，若日之晚而又失其時，必於日中之時，取其逺近之人皆得以及矣，故於日中為市也。然則葢取噬嗑者，以其噬嗑之卦上體是離，下體是震，震動於下，離明於上，是下動而上明，聚之則為之市也。又頥中有物曰噬嗑，凡頥中有剛梗之物，必囓而去之也，然後得其通而物有所合也。

Hu Yuan explained: Setting up a market at noon is used to circulate goods and money, gathering people from all directions so that they can trade with each other. When the people lack something, they obtain it through trade; when they have surplus, they give it away through trade. Goods and money can be exchanged, and what is lacking can be obtained, so that people all over the world can each obtain what they need and be content. Therefore, it is called "market." As for why it is specifically set at noon, it is because if the market opens too early, people who live far away cannot arrive in time; if it opens too late, it will miss the proper time. Only by setting it at noon can people both near and far arrive in time, hence the market is opened at noon. Furthermore, the reason for drawing an analogy to the hexagram "噬嗑" is that the upper trigram of this hexagram is "离" (Fire) and the lower trigram is "震" (Thunder): "震" in the lower position signifies movement, while "离" in the upper position signifies brightness. This represents the scene of people moving about actively below and the bright sunlight above, which together form a market. Moreover, when something is stuck in the mouth, it is called "噬嗑." Any hard and difficult-to-chew obstruction in the mouth must be bitten through and removed in order to achieve smoothness and proper bite. The way of market transactions is similar: by removing the obstruction in the middle, things can be exchanged and combined smoothly.

神農氏沒，黃帝、堯、舜氏作，通其變，使民不倦。義曰：夫法之久則必弊，弊則物有所不通，法既不通，則人情多至怠情而有厭倦之心。是故神農既沒之後，復有黃帝以聖人之才徳繼世而興起，能通人事之理。以其伏羲既結繩而為網罟，而斵木為耜，楺木為耒，又聚天下之民財以交易之為之市，然事之久必有其弊壊，故黃帝能通其變化而裁之，引而伸之，隨其物之變通，因其時而更造之，以為萬世之法，使民宜之，皆得其利用。民既得其利用，則無怠倦之心也。

The classic text says, "After Shen Nong died, the Yellow Emperor, Yao, and Shun came into power, and they made changes so that the people would not become weary." Hu Yuan explained: when a system is in place for a long time, it inevitably leads to problems, and when there are problems, things become difficult to handle. When the system becomes ineffective, people's hearts become slack, and they develop feelings of weariness and frustration. Therefore, after Shen Nong died, the Yellow Emperor, with his wisdom and virtue, took over and understood the principles of human affairs. Fuxi had already made ropes into nets and traps, Shen Nong made wooden plows and hoes, and also gathered goods from all over the world to set up markets for trade. However, any practice that continues for too long will eventually lead to corruption, so the Yellow Emperor was able to understand the changes within these practices and make judgments. He extended the old methods, adapted them according to the changes in things, and reformed them according to the times, creating a system that could be followed by generations, making it suitable for the people and providing them with real convenience. When the people received this convenience, they naturally no longer felt weary or frustrated.

神而化之，使民宜之。義曰：神而化之，使民宜之者，言天下之民既得其利用，則不知聖人之制作所以然而然也。既不知所以然而然，則所作為用皆得其宜也。易窮則變，變則通，通則久。義曰：言黃帝既能通其變使民不倦，神而化之使民宜之，如此者，葢得大易通變之道也。夫大易之道，窮極而復變，變極而必通，天地生成之道、人事終始之理，無有限極，周而復始，無有窮際，可以永久為萬世通行之法也。

The text says, "Divine and transform, so that the people may find it appropriate." Hu Yuan explains: what is meant by "divine transformation" and making the people find it appropriate is that when the people have already gained the convenience of objects and systems, they do not realize how the sage's creation was achieved, only feeling that it has always been so. Since they do not perceive any trace of human effort, all actions and applications naturally become appropriate. The text also says, "When the Book of Changes reaches its limit, it changes; when it changes, it becomes unobstructed; when it becomes unobstructed, it endures." Hu Yuan explains: Huangdi was able to change and adapt old methods so that the people would not become weary, and also could divine and transform, making the people find things appropriate. This is precisely grasping the great principle of change and adaptability in the Book of Changes. The principle of the Book of Changes is that when something reaches its limit, it changes; when it changes to its extreme, it becomes unobstructed; the laws of heaven and earth generating all things, and the principles of human affairs having a beginning and an end, have no boundaries, and are cyclic and endless, thus able to endure as a rule for generations.

是以自天佑之，吉無不利。義曰：言黃帝之法如此，為萬世久行之道，則自天而下至於鬼神皆佑助之。在鬼神尚且佑助，況於天下之人乎？鬼神人民既以佑助，則盡善盡美之功所往之處，何所不利哉？故引易文而證之。

The classic text says, "Therefore, if heaven supports him, there will be no misfortune and everything will be beneficial." Hu Yuan explains: Since the laws established by the Yellow Emperor have become the great path followed by all generations, heaven above and ghosts and spirits below will support him. If even ghosts and spirits assist him, how much more so will the people of the world? With both ghosts and spirits and the people assisting, this perfect achievement, when carried out anywhere, will have no obstacles. Therefore, Confucius cites the line statement from the hexagram Dà Yǒu (Great Possession) at the top, "Heaven supports him, and there will be no misfortune and everything will be beneficial," to confirm this.

黃帝、堯、舜垂衣裳而天下治，葢取諸乾坤。義曰：自此已下凡有九事，皆黃帝堯舜因象而立制也。夫上古之時，世質民淳，民皆敦樸，則上如槁枝，下如野鹿，則上下自然而正矣。迨黃帝堯舜之世，垂衣裳而天下治，以其乾有剛陽之徳在於上，故為尊；坤有柔陰之徳在於下，故為卑。爰作衣裳，以分尊卑上下貴賤之等，此葢取乾坤之象也。然則黃帝堯舜連言之者，葢衣裳之起始於黃帝，成於堯舜之時，故以黃帝堯舜而通言之也。

The classic text says, "The Yellow Emperor, Yao, and Shun governed the world by simply wearing robes, which was derived from the trigrams Qian and Kun." Hu Yuan explains: from here onwards there are nine matters, all of which were systems established by the Yellow Emperor, Yao, and Shun according to the trigrams. In ancient times, the world was simple and honest, people were sincere and upright, those in power were as plain as withered branches, and those below were like wild deer living naturally. Thus, the relationship between superiors and inferiors was naturally upright and free from wrongdoing. By the time of the Yellow Emperor, Yao, and Shun, they simply wore their robes and the world was well governed. This was because Qian, with its virtue of strong and bright yang, occupied the upper position, thus symbolizing honor; and Kun, with its virtue of gentle and quiet yin, occupied the lower position, thus symbolizing humility. Therefore, they made upper garments and lower garments to distinguish ranks of honor and humility, superiority and inferiority, and wealth and poverty. This is probably derived from the imagery of the trigrams Qian and Kun. As for why the Yellow Emperor and Yao, Shun are mentioned together, it is because the system of garments began with the Yellow Emperor and was finally perfected in the time of Yao and Shun, so they are mentioned together.

刳木為舟，剡木為楫，舟楫之利，以濟不通，致逺以利天下，葢取諸渙。

By hollowing out a tree trunk to make a boat and cutting wood into oars, one can cross waters that were previously impassable and reach distant places to benefit the world. This is probably the principle illustrated by the Hexagram of Dispersal.

義曰：刳者，謂刳木之中，虛其中以為舟也，以濟於水，使人乗載之，以濟不通，免其沈溺之患也。剡木為楫者，又剡削其木以為舟之用也。凡人有川險之深而不可以涉之，而黃帝能刳木之中為舟，又剡削其木為楫，以濟川險之患，使人乗之皆得以濟，致逺之處皆得以利。葢取諸渙者，葢渙之卦上是巽，下是坎，巽為木，坎為水，故其彖辭曰「利涉大川，乗木有功也」，是言巽木為舟，有涉川之象也。又曰渙者，散也，能散釋其民難，令為舟以濟於天下，使人免其沈覆之患，故此亦得變通之一端也。

Hu Yuan explains: "Ku" means hollowing out the middle of a piece of wood to make it hollow, forming the body of a boat, which is used to cross water, allowing people to sit on it and cross over waters that were previously impassable, thus avoiding the danger of drowning. "Shan mu wei ji" refers to further cutting the wood into oars for use in rowing the boat. Whenever encountering deep and dangerous rivers where people could not cross by foot, the Yellow Emperor hollowed out tree trunks to build boats and cut wood into oars, thereby removing the danger of crossing rivers, enabling people to cross and reach even distant places to gain benefits. As for the general idea of drawing from the "Huan" hexagram, it is because the upper trigram of Huan is Xun (wind), and the lower trigram is Kan (water). Xun represents wood, and Kan represents water. Therefore, the "Huan" hexagram's zhuang (interpretation) says "favorable for crossing great rivers, riding on wood achieves success," which precisely refers to making a boat from wood, symbolizing the ability to cross great rivers. Moreover, "Huan" also means dispersion and dissipation, capable of eliminating the difficulties of the people, teaching them to build boats to cross rivers and save the world, thus freeing people from the fear of capsizing and drowning. Therefore, this is also one aspect of the principle of change.

服牛乗馬，引重致逺，以利天下，葢取諸隨。義曰：夫物之重者，人力不能及之；地之逺者，人力不能至之。是故聖人服習其牛，調習其馬，使重者得以及之，逺者得以至之。然則牛馬本無知之物，而聖人能馴服之，使其至重之物亦得以行之，至逺之地亦得以至之。重者引之，逺者利之，天下之人皆得其利，葢取諸隨也。然則隨者，是動作必隨於人，以之逺則亦隨於人，以之近則亦隨於人，是動作所在皆隨於人也。

The text says, "Domesticating oxen and riding horses to carry heavy loads and travel long distances, benefiting the world, is derived from the hexagram of Following." Hu Yuan explains: when something is too heavy, people cannot carry it by hand; when the distance is too far, people cannot walk there. Therefore, sages tamed oxen and trained horses so that heavy objects could be transported and distant places could be reached. Oxen and horses are originally senseless animals, yet sages could tame them, enabling the transportation of extremely heavy goods and the reaching of extremely distant places. For heavy loads, they are used to pull; for long distances, they are used to carry. Thus, people throughout the world benefit. Therefore, it is said that this is derived from the hexagram of Following. Following means to follow along: oxen and horses move in accordance with human commands. If told to go a long way, they follow and go a long way; if told to go a short way, they follow and go a short way. All their actions are subject to human direction.

重門擊柝，以待暴客，葢取諸豫。義曰：夫治平之世，不能無奸宄之人，是故聖人用其兩木相擊，昏夜之間擊其聲以為之警備，使其奸人暴客不能踰越也。然而必取諸豫者，葢豫者，樂也。按豫卦「雷出地奮，豫」，言雷自地奮出以發生萬物，物既生，各遂其安，故曰豫樂也。此重門擊柝以待暴客而云葢取諸豫者，葢言凡人居治平之時，外既有警備，則奸人不能犯；奸人既不能犯，則在內者自然安矣。

The text says, "Setting up many doors and striking wooden blocks to guard against violent guests, this is derived from the hexagram Guan." Hu Yuan explains: Even in a time of peace and order, there are still people who commit crimes and violate laws, so the sage established many doors and used two pieces of wood to strike each other—this is the wooden block used for night patrols and alarms. In the darkness, the sound of striking the block serves as a warning, preventing thieves and robbers from entering through the walls. As for why it specifically refers to the hexagram Guan, it is because "Guan" means joy and ease. The image of the hexagram Guan says, "Thunder emerges from the earth, Guan," meaning that spring thunder arises from the earth, promoting the growth of all things; once all things have grown, they each rest in their proper place, hence called Guan, meaning joy. Here, setting up many doors and striking wooden blocks to guard against violent guests and drawing from the hexagram Guan, it refers to: when people are in a time of peace, there are external defenses, so villains cannot invade; once villains cannot invade, those living inside naturally enjoy peace and security.

木為杵，掘地為臼，臼杵之利，萬民以濟，葢取諸小過。義曰：言聖人既能教民以粒食五穀，然又不能精治其五穀以為飲食之養，是故後世聖人復其木為杵，又掘其地為臼，以其臼杵之利以精治其五穀。夫既精治其五穀，則天下之萬民皆得以濟，故取諸小過焉。然則必取小過者，葢小過之卦，聖賢之人過為其事以矯過於人。今此杵臼而取小過者，葢聖人既教人粒食以自養，又教人精治其五穀，是小有過為其事故也。

The text says, "Wood is used as a pestle, and the ground is dug to make a mortar; the efficiency of the pestle and mortar benefits all the people, hence it is taken from the hexagram of Xiao Guo." Hu Yuan explains: Although the sage had already taught the people to eat grain, it was still not possible to process the grain finely enough for nourishment. Therefore, later sages made wooden pestles and dug the ground to make mortars. By using the pestle and mortar to pound the grain, they could process it finely. Once the grain was finely processed, all people in the world could be sustained, hence it is said that the method is taken from the hexagram of Xiao Guo. As for why it specifically takes from Xiao Guo, it is because the hexagram of Xiao Guo speaks of sages and virtuous persons slightly exceeding the ordinary in doing something, using slightly excessive actions to correct the deficiencies of the world. Now, saying that the pestle and mortar take from Xiao Guo is precisely because the sage had already taught people to sustain themselves by eating grain, and then further taught them to process the grain finely, which was an extra step beyond the ordinary.

弦木為弧，剡木為矢，弧矢之利，以威天下，葢取諸睽。義曰：夫治平之世，不能無奸暴之人；堯舜之代，不能無逆命之人。是故聖人雖立刑罰之事以懲戒之，然其間亦有不庭不軌之人，非刑罰之威可以懲也。是故復以弦繫於木上以為弧，弧者即弓也。既以弦於木為弓，又剡削其木，取其矯厲，故為矢以中於人。弧矢既成，以威中於不庭不軌之人；威既中於不庭不軌之人，則天下之奸暴者皆畏而懼矣。

The text says, "Using curved wood to make a bow, and cutting wood to make arrows, the power of the bow and arrow is used to intimidate the world, which is derived from the hexagram Guī (Strife)." Hu Yuan explains: In times of peace, there will inevitably be wicked and violent people, even in the era of Yao and Shun. Therefore, although sages established punishments to admonish them, there would still be those who refused to come to court and did not abide by the laws, which could not be punished by the power of punishment alone. Thus, they made bows by stretching curved wood, and made arrows by cutting wood, taking advantage of its straight and strong nature. After the bow and arrow were made, their power was used to shoot at those who did not come to court and did not follow the laws. Once their power had been applied to these people, the wicked and violent throughout the world would then fear and restrain themselves.

然蓋取諸睽者，蓋睽者，離也，言人心之乖離者必用弧矢以威之。至如蠻夷之人，當奉於中國，反抗衡於中國，有離叛之心；又如諸侯當尊奉於王者，今不能貢賦，反有倍於王者之心；又如奸猾之俗，不能歸奉於上，反有離二之心。如此之人，聖人因其有睽離之心，故制弧矢以威服之，故云蓋取諸睽也。

As for why it is said that the method is roughly based on the "Kui" hexagram, it is because "Kui" means separation and rebellion. It refers to the situation where people's hearts are separated and rebellious, and thus require the power of bows and arrows to subdue them. For example, the four barbarian tribes should have honored the Central Kingdom, yet they now oppose it and treat it as equal, harboring rebellious intentions. Similarly, the feudal lords should have honored the Son of Heaven, but now they refuse to pay tribute and instead harbor thoughts of abandoning the king. Also, there are deceitful customs that refuse to submit to the sovereign and instead have divided loyalties. In such cases, the sage created bows and arrows to intimidate and subdue these people based on their rebellious and divided hearts. Therefore, it is said that "the method is roughly based on the Kui hexagram."

然則弧矢、杵臼、服牛乘馬、舟楫皆云利者，此葢器物有益於人，故稱利也。然重門擊柝不言所利者，蓋擊柝之事止以御暴客，是亦利之異名也。垂衣裳不言利，此亦隨便立義，故云天下治，治亦利也。此皆義便而言，故不可一例取也。

Thus, the passages mentioning "benefit" or "advantage" in the cases of bows and arrows, pestles and mortars, domesticated cattle and horses, and boats and rafts are so because these objects are indeed beneficial to people, hence called "benefit." The passage about fortified gates and the sound of a wooden clapper does not mention "benefit," because the clapper is used solely for defense against violent intruders, and defense itself is another name for benefit. The passage about clothing with robes and skirts does not mention "benefit," as it is based on the text itself, stating only "the world is well governed"—meaning the world is well ordered, which is also a form of benefit. All these are expressions that follow the meaning of the text for convenience, and cannot be rigidly applied with the same formula.

上古穴居而野處，後世聖人易之以宮室，上棟下宇，以待風雨，蓋取諸大壯。

In ancient times, people lived in caves and slept outdoors; later sages changed this by building houses, with beams above and eaves below to form a shelter, thus protecting against wind and rain. This is probably based on the principle of the Great Strength hexagram.

義曰：夫上古之時未有宮室，當此之時，人但冬則居營窟，夏則居層巢，人既安居，然於風雨之時無可御止。是故後世聖人易之以宮室，上隆其棟，下為之宇，以待風雨，有所棲止，故取諸大壯也。然必取諸大壯者，以其制度宏壯，有便於人，故取大壯也。

Hu Yuan explained: In ancient times, there were no houses. People lived in earth pits dug into the ground in winter and in layered nests built on trees in summer. Although they had places to live, they had no way to shelter from wind and rain. Therefore, later sages changed this into houses, with high beams on top and eaves extending out below, to protect against wind and rain and provide people with a stable place to live. Hence, it is said that this is modeled after the Great Strength hexagram. As for why it specifically takes the name Great Strength, it is because the structure of the house is grand and magnificent, and convenient for people, so it is called Great Strength.

古之葬者，厚衣之以薪，葬之中野，不封不樹，喪期無數，後世聖人易之以棺槨，蓋取諸大過。

In ancient times, when burying the dead, they simply wrapped the body in thick straw and buried it in the wilderness, without making a mound or planting trees as markers, and the period of mourning had no fixed duration; later sages changed this practice to using coffin and outer case for burial, which probably followed the principle of the Great Exceeding hexagram.

義曰：夫上古之時，凡人之死不能蔽其尸，但厚衣之以薪，及塟之中野之間，又不能封土為墳，是不封也；又不能種樹為別，是不樹也。及其哀慼又無時而止，但哭除則止，喪之期制又無其日月之限，是無數也。其於死者知耶不知耶？是故後世聖人以木合為之棺槨以庇其尸，又封其土以為之墳，又種其樹以為之別，又立五服之制、三年之喪，使其哀慼有時者也。

Hu Yuan explained: In ancient times, when people died, there was nothing to cover their bodies, so they were wrapped in thick firewood and buried in the wilderness; they did not pile up earth to make a mound, which is called 'not making a mound'; they also did not plant trees as markers, which is called 'not planting trees'. As for mourning and lamenting, there was no end to the period of grief; after crying once, it was considered enough, and there were no fixed months or days for mourning, which is called 'no fixed mourning period'. Treating the dead in this way, is it considered to understand the meaning of life and death, or not? Therefore, later sages made inner coffins and outer caskets from wooden boards to protect the body, piled up earth to form mounds, planted trees as markers, and established the 'five mourning garments' with different levels of mourning and the custom of mourning for three years, so that people's grief would have a definite period.

然則葢取諸大過者，原大過之卦，是聖人大有所為，過越常分以拯救天下，則為之大過。今此人之死不能蔽其尸而取此大過者，何也？葢聖人重人之生、孝子哀慼之情，以其人之生必有其死。葢死者是人之終，人之既終，孝子之大事，重其死者人之大事，故過為棺槨以庇其尸，又封土以為之墳，種樹以為之別，立其五服之制，又立饗祀之禮，其事過越至大，故取諸大過也。

As for taking the example of the Great Excess hexagram, investigating its original meaning, it refers to the sage's great actions, surpassing ordinary standards to save the world, which is called Great Excess. Now, when a person dies, even the body cannot be properly covered, so why take the example of Great Excess? This is because the sage values human life and understands the grief of filial sons: since people are born, they must die. Death is the end of life. When parents have passed away, properly handling the funeral is the most important duty of a filial son. Valuing the deceased is a major matter in life, so the sage carefully made coffins to protect the body, piled earth to make a grave, planted trees as markers, established the five mourning robes according to rank, and created rituals for worship and offerings. This act went beyond ordinary standards and was extremely solemn, so it is said to take the example of the Great Excess.

上古結繩而治，後世聖人易之以書契，百官以治，萬民以察，蓋取諸夬。

In ancient times, people used knots on ropes to record events and manage affairs. Later sages changed this method into writing and contracts. Officials used these to handle government affairs, and the true circumstances of the people could be understood through them. This is probably based on the principle of the卦夬 (Gua Guai) divination.

義曰：夫上古之時，世質民淳，情偽未遷，凡人有事必結其繩而取信。若有大事，則結之以大繩；若有小事，則結之以小繩。迨及後世，情偽已遷，利害漸作，巧詐萬狀，不可以救正之。是故後世聖人易之以文書，成之以契券。文書所以取其信驗，契券所以取其要約。文書既立，契券既明，則百官之事皆得其治，萬民之情皆得以察。然而蓋取諸夬者，蓋夬者，決也，能明決其事，驗人之情偽以決之，自此而後，民之利病、事之奸詐不可以隠也。

Hu Yuan explained: In ancient times, the customs were simple and sincere, people's feelings were pure and thick, truth and falsehood had not yet been separated. When people had affairs, they tied a knot on a rope as a sign of trust. For major matters, they tied a big knot, and for minor matters, they tied a small knot. However, in later generations, people's hearts became mixed with truth and falsehood, and conflicts of interest gradually arose. Deceit and cunning tricks became rampant, and it was no longer possible to rely on knots to correct these issues. Therefore, the sages of later times replaced this with written documents and supplemented them with contracts. Written documents were used to obtain and verify trust, while contracts were used to establish agreements. Once the documents were established and the contracts were clear, the affairs of officials could be managed in an orderly manner, and the true conditions of the people could be fully understood. As for the general principle of following the Gua (Hexagram) of "Gua," it is because "Gua" means decision-making: being able to clearly decide matters and verify the truth or falsehood of people's hearts to make judgments. From then on, the people's interests and grievances, as well as the deceitful nature of affairs, could no longer be concealed.

是故易者象也。義曰：自此已下至「小人之道」為一章。夫大易之道皆本諸萬物之形象而成，至如乾為龍、坤為馬、艮為山、兌為澤，如此之類，皆是本於物象也。象也者，像也。義曰：言聖人立六十四卦之象，皆因其物像而名也，至如兼山艮、麗澤兌、巽為木、坎為水、離為火，如此之類，皆是本諸象也。彖者，材也。義曰：彖者，即六十四卦下彖辭也，如「乾，元亨利貞」，「坤，元亨，利牝馬之貞」，此類皆聖人設其彖辭，以象一卦之材徳而成之也。

The text says, "Therefore, the Book of Changes is about images." Hu Yuan explains: from here until the sentence "the way of the petty person" forms one chapter. The principles of the Book of Changes are all based on the images of things. For example, the trigram Qian is taken as the image of a dragon, the trigram Kun as a horse, the trigram Gen as a mountain, and the trigram Dui as a marsh. All such cases are based on the images of things. The text further says, "An image is like a likeness." Hu Yuan explains: the sixty-four hexagrams established by the sage are all named according to the forms of things. For example, the trigram Gen, with two mountains stacked on top of each other, is called "dou shan" (double mountain); the trigram Dui, with two marshes connected, is called "li ze" (beautiful marsh); the image of Xun is wood, the image of Kan is water, and the image of Li is fire. All such cases are based on the images of things. The text then says, "Tuan is material." Hu Yuan explains: "Tuan" refers to the Tuan statements that follow the names of the sixty-four hexagrams. For example, "Qian, yuan heng li zhen" and "Kun, yuan heng, li pin ma zhen." These kinds of statements are all composed by the sage to summarize the material and virtue contained in each hexagram.

爻也者，效天下之動者也。義曰：夫六十四卦，一卦則象其一時，一爻則象其一人。然而爻有變動，位有得失，變而合於道者為得，動而乖於理者為失。人事之情偽、物理之是非，皆在六爻之中，所以象天下之動，使人效法之也。

The text says, "A yao is something that imitates the movement of the world." Hu Yuan explains: among the sixty-four hexagrams, one hexagram symbolizes a period of circumstances, and one yao symbolizes a person within that period. However, yao can change, and the position of the yao can be appropriate or inappropriate: change that conforms to the right path is called "getting it right," and action that goes against reason is called "missing the mark." The sincerity and hypocrisy of human affairs, and the right and wrong of things, are all included within the six yao. Therefore, yao is used to imitate the movement and change of all things in the world, so that people may take it as a model to follow.

是故吉凶生而悔吝著也。義曰：夫六十四卦之爻，有得位、有失位者，有凶、有吉者，皆繫於爻之動靜也。若動得其道則吉，動失其道則凶。然動靜之間，有可追悔者，有可鄙吝者。若能慎於動靜，則凶害不生矣；若不能慎於動靜，則凶咎著焉。是吉凶悔吝著見於外，皆繫於爻之變動也，故上文所謂「吉凶悔吝生乎動」者也。

The text says, "Therefore, fortune and misfortune arise, and regret and shame become evident." Hu Yuan explains: among the sixty-four hexagrams, each line is either in a proper position or not; some show good fortune, others show bad fortune, depending on whether the line is active or still. If the action is in accordance with the right path, it is good fortune; if it deviates from the right path, it is bad fortune. Between movement and stillness, some outcomes lead to regret after the fact, while others cause shame and sorrow. If one acts with caution, misfortune and calamity will not occur; if one lacks caution, misfortune will manifest. Thus, good fortune, bad fortune, regret, and shame all appear externally and are determined by the movement of the lines. Therefore, the previous text says, "Good fortune, bad fortune, regret, and shame arise from movement."

陽卦多陰。義曰：陽者即剛也，陰者即柔也。夫八卦之設，有純陽之卦，有純陰之卦，有一卦有二陽者，有一卦有二陰者。至如坎之一卦，上下二陰而一陽在其中矣；艮之一卦，一陽在上而二陰在其下矣；震之一卦，二陰在上而一陽在其下矣，是陽卦多陰也。

The text says, "Yang trigrams contain more yin." Hu Yuan explains: Yang represents strength, and yin represents softness. The eight trigrams are established with some being entirely yang (Qian), and some entirely yin (Kun). There are also trigrams containing two yang lines and trigrams containing two yin lines. For example, the Kan trigram has two yin lines at the top and bottom, with one yang line in the middle; the Gen trigram has one yang line at the top and two yin lines below; the Zhen trigram has two yin lines above and one yang line below. These three trigrams all have one yang line as the main line, while the yin lines are more numerous, hence the saying "Yang trigrams contain more yin."

陰卦多陽。義曰：夫八卦之中有陰卦而多陽者，至如離之卦，二陽在外，一陰在內矣；兌之一卦，一陰在上而二陽在下矣；巽之一卦，二陽在上而一陰在下，是陰卦多陽也。其故何也。義曰：此是孔子疑問之辭也。言陽卦多陰、陰卦多陽，其故果如何多也。

The classic text says, "Yin trigrams contain many Yang lines." Hu Yuan explains: among the eight trigrams, there are also Yin trigrams that contain more Yang lines. For example, the trigram Li (Fire) has two Yang lines on the outside and one Yin line inside; the trigram Dui (Lake) has one Yin line on top and two Yang lines below; the trigram Xun (Wind) has two Yang lines on top and one Yin line below. These three trigrams all take the single Yin line as their main element, yet they contain more Yang lines, hence the statement "Yin trigrams contain many Yang lines." The classic text then asks, "What is the reason for this?" Hu Yuan explains: this is a question posed by Confucius — why do Yang trigrams contain mostly Yin lines, and Yin trigrams contain mostly Yang lines? What is the reason behind this?

陽卦竒，陰卦偶。義曰：此是孔子復陳陽卦多陰、陰卦多陽各有本末也。言陽卦所以多陰者，葢陽卦純一，故多竒也；陰卦多陽者，蓋陰卦純二，故多偶也。是故聖人因其竒偶之數，所以如此也。其徳行何也。義曰：此孔子又發問之辭，言陽卦所以多竒、陰卦所以多偶，其於徳行果如何哉。

The classic text says, "Yang trigrams are odd, Yin trigrams are even." Hu Yuan explains: This is Confucius once again explaining the reasons behind the principle that Yang trigrams have more Yin lines and Yin trigrams have more Yang lines, each having their own beginning and end. Yang trigrams have more Yin lines because they are dominated by a single Yang line, and the number one is an odd number, hence called "odd." Yin trigrams have more Yang lines because the Yang lines they are dominated by come in pairs, and the number two is an even number, hence called "even." The sage arranged it this way based on the distinction between odd and even numbers. The classic text then asks, "What about their virtue?" Hu Yuan explains: This is another question by Confucius — since Yang trigrams take the odd and Yin trigrams take the even, how should this be explained in terms of virtue?

陽一君而二民，君子之道也。義曰：此是孔子又自釋陽卦竒、陰卦偶之所由也。言陽之卦是君，陰之卦是民。一陽在上則眾陰歸之，一君在上則二民歸之，猶天下一統，眾歸於一主，則成邦國之道，是至治之本，此是君子之道者也。

The classic text says, "A single yang line represents a sovereign, and two yin lines represent the people; this is the way of the gentleman." Hu Yuan explains: this is the reason why Confucius himself further explains that a yang trigram is odd and a yin trigram is even. A yang line symbolizes a sovereign, while a yin line symbolizes subjects. One yang line at the top, with many yin lines all following it; one sovereign at the top, with two subjects following him. This is like the whole world being unified under one sovereign, with all people looking up to one ruler. This realizes the correct way of the state and is the fundamental principle of universal peace, hence it is called the way of the gentleman.

陰二君而一民，小人之道也。義曰：言陰者是小人之象也。夫二陰在上而一陽歸之，是由二君在上而在下之人無所的従。在下之人既無所的従，則天下不能統一。如此則乖邦國之道，是致亂之本，此是小人之道也。

The text says, "Two yin lines and one yang line represent the way of the small person." Hu Yuan explains: Yin symbolizes the small person. When two yin lines are above and only one yang line is below, it is like two rulers standing at the top while the people below do not know whom to follow. Since the people have no clear direction, the world cannot be unified; this goes against the proper way of the state and is the source of disorder, hence it is called the way of the small person.

易曰：「憧憧往來，朋従爾思。」義曰：自此已下至「徳之盛也」為一段。「憧憧往來，朋従爾思」者，此是咸卦九四之爻辭。凡易卦中有義理深逺、卦爻之內未能盡其義者，孔子特引於此而明之。言天地之道、生成之理，不能感於物，蓋物自然而咸感之；聖人之道亦不求感於人，蓋但任仁義之道以行於世，則天下之人自然而歸之。今九四以陽居陰位，是不正也。當咸感之時，以不正之身，不能任以仁義之道以感於人，反自思慮其朋以求所感，故所感之道不廣，但其憧憧然朋従爾思之，惟是己之朋黨者則感之也。

The Zhou Changes say, "In a state of confusion, people come and go, and friends follow your thoughts." Hu Yuan explains: From here down to the sentence "This is the perfection of virtue," they form a single paragraph. "In a state of confusion, people come and go, and friends follow your thoughts" is the line statement of the ninth line in the fourth position of the Xian hexagram. Whenever the meaning in the Zhou Changes is profound and not fully explained within the original hexagram and its line, Confucius deliberately brings it up here to clarify it. This means: The great way of heaven and earth, the principle of generating all things, does not intentionally move things, yet things naturally respond to it. The way of the sage does not intentionally move people, but by constantly upholding the way of benevolence and righteousness in the world, people naturally come to him. Now, the ninth line in the fourth position is a yang line in a yin place, which is not in the proper position. At a time when the world should be in mutual response, he, being in an improper position, fails to uphold the way of benevolence and righteousness to move people, but instead constantly calculates with his own group, hoping to gain response. Therefore, his influence is extremely limited—only wandering anxiously, thinking constantly of his faction, and only his small group responds to him.

子曰：「天下何思何慮？天下同歸而殊塗。」義曰：此孔子自釋九四之辭。言天下之大、萬宇之廣，為感之道，聖人未嘗思之，但任其仁義之道以感於天下，則天下雖廣而人自感悅而隨之，故云同歸而殊塗。一致而百慮。義曰：言人之百慮雖然煩多，及其歸也，終歸於一致也。天下何思何慮。義曰：此重言之者，言聖人凡有天下之眾，為感之道不在思慮以感於人，如是則所感之道至廣也。

Confucius said: "What does the world think and consider? The world tends toward the same goal through different paths." Hu Yuan explained: This is Confucius himself interpreting the line statement of the fourth line. The world is so vast and the universe so broad; when it comes to the way of mutual response, sages have never used cunning plans, but instead upheld the way of benevolence and righteousness to influence the world. Though the world is vast, people will naturally be pleased and follow him. Therefore, although people take different paths, they ultimately arrive at the same place. The classic also says, "Harmonious in intent, yet myriad considerations." Hu Yuan explained: Although human thoughts and considerations are numerous and varied, when they are summed up, they all converge on the same principle. The classic further states, "What does the world think and consider?" Hu Yuan explained: This repetition is to indicate that sages govern the world's multitude and influence people's hearts not by exhausting their minds in planning. Because they do not act with deliberate intent, the scope of their influence is the most extensive.

日往則月來，月往則日來，日月相推而明生焉。義曰：此已下又明天地之道、陰陽之端、人事之理、萬物之情亦自然而然也。言日往則月來，月往則日來，日月之道互相推蕩於天地之間，而晝夜之道自然明矣。然則日月之道不求照耀於人，而天下之人物自然感日月之照臨也。

The text says, "When the sun sets, the moon comes; when the moon sets, the sun comes; the sun and moon push each other and thus light is generated." Hu Yuan explains: from here on, it further explains the patterns of heaven and earth, the origins of yin and yang, the order of human affairs, and the conditions of all things, which are all natural and spontaneous, requiring no artificial effort. When the sun sets in the west, the moon rises; when the moon sets in the west, the sun rises. The movement of the sun and moon in the space between heaven and earth mutually propel and stir each other, and thus the principle of day and night and the emergence of light appear naturally. Clearly, the sun and moon do not deliberately illuminate anyone, yet all people and things beneath the heavens naturally receive their illumination.

寒往則暑來，暑往則寒來，寒暑相推而歲成焉。義曰：夫天地之道，晝則為陽，夜則為陰，以陰陽之道互相推蕩而成寒暑，寒暑之道互相推蕩而成歲功。然則寒暑之道非自求成其歲功，葢歲功自然而隨於寒暑也。

The text says, "When cold departs, heat comes; when heat departs, cold comes; cold and heat alternately give rise to the completion of a year." Hu Yuan explains: The principle of the operation of heaven and earth is that day belongs to yang, and night belongs to yin. Yin and yang alternately shift and interact, giving rise to the coming and going of cold and heat. The accomplishment of agricultural work in a year naturally follows the alternation of cold and heat. It is evident that cold and heat do not themselves achieve the agricultural work, but the agricultural work is naturally completed along with the alternation of cold and heat.

往者屈也，來者信也，屈信相感而利生焉。義曰：此一節又明萬事之理亦皆本於自然而然也。屈者，去也；信者，進也。往者既去，來者求進，屈信之間而利害生焉，是利害自然而生於屈信也。

The text says, "What went before was a contraction, what comes after is an expansion; through the mutual interaction of contraction and expansion, benefit arises." Hu Yuan explains: this passage further illustrates the principles underlying all worldly affairs, which originate from the natural and spontaneous. "Contraction" refers to withdrawal, and "expansion" refers to extension and advancement. What has already receded in the past will now extend forward in the future; between contraction and expansion, benefit and harm arise. Thus, benefit and harm naturally emerge from the alternation of contraction and expansion.

尺蠖之屈，以求信也；龍蛇之蟄，以存身也。義曰：夫尺蠖之屈，雖一本於天賦，然而凡於動靜之間，非自樂也，蓋所以求其信也。龍蛇之蟄，潛其所處，蓋所以求其安身也。

The text says, "The inchworm bends itself in order to straighten out later; the dragon and snake hibernate in order to preserve their lives." Hu Yuan explains: the inchworm, when crawling, arches and contracts its body, though this is a natural instinct. However, in the process of bending and stretching, it is not enjoying the curled state, but rather preparing for the next stretch. Similarly, dragons and snakes hibernate in winter, hiding in deep and secluded places, also to preserve their lives and seek security.

精義入神，以致用也。義曰：夫人得天性之自然，稟五常之至正，然而有服君子之事者，有服小人之事者，何也？蓋曰操心積慮，學而致諸善，不學而致諸不善也。惟是聖人得天地之全性，凡所動作，精思逺慮，以合於義，以通神妙，及發於外也，可以措天下之用，興天下之利也。至如網罟取諸離、書契取諸夬、宮室取諸大壯，凡百所為之事有利用於民者，皆由聖人精義入神然後能也。

The text says, "By refining the profound meaning to the level of the divine, one can apply it in practice." Hu Yuan explains: All people inherit the natural nature of heaven and earth, possessing the pure essence of the five constants—ren, yi, li, zhi, and xin. Yet some act as gentlemen while others act as petty men. Why is this so? The key lies in their use of mind and accumulation: those who are willing to learn tend toward goodness, while those who are not tend toward wickedness. Only the sages possess the complete nature of heaven and earth. When they act, they think carefully and consider deeply, ensuring their actions conform to righteousness and reach the realm of the divine. When they express these thoughts outwardly, they can establish systems useful for the world and promote the public good of the people. For example, nets are modeled after the trigram Li (Fire), writing and seals are modeled after the trigram Guai (Breaking), and houses are modeled after the trigram Da Zhuang (Great Strength). All these beneficial practices for daily life are the result of the sages' "refining the profound meaning to the level of the divine"—studying the principles to their finest details and entering the realm of the divine.

利用安身，以崇徳也。義曰：言聖人既能精義入神以致天下之用，又能宴樂以安其神，飲食以養其體，居富貴而不自充詘，在貧賤而不自隕穫，如此則安於身而崇大其徳業也。過此以往，未之或知也。義曰：言聖人舍其精義入神以致用、利用安身以崇徳，舍此二道而往，則雖聖人亦不能知之也。窮神知化，徳之盛也。義曰：言聖人既能精義入神、利用安身，如是則可以窮極鬼神之情狀，通曉變化之終始，此是徳之至盛者也。

The text says, "It is useful for securing one's body, in order to cultivate virtue." Hu Yuan explains: The sage is able to study principles and reason to such a refined and divine level that he can achieve practical benefits for the world; he can also enjoy leisure and comfort to settle his spirit, and use food and drink to maintain his body. He remains unarrogant in wealth and unproud in poverty; thus, his body and mind are both tranquil, and his virtue grows ever more exalted. The text also says, "Beyond this, there is nothing that anyone knows." Hu Yuan explains: The sage has these two paths, "refining principles to the divine level to achieve practical use" and "using things conveniently to secure one's body and cultivate virtue." If one goes beyond these two paths, even the sage cannot know. The text further says, "To exhaust the divine and know the transformation, this is the height of virtue." Hu Yuan explains: The sage is able to study principles and reason to the divine level, and also use things conveniently to secure himself. Thus, he can exhaust the subtle conditions of ghosts and spirits, and understand the beginning and end of the transformation of all things. This is the state of virtue reaching its highest perfection.

易曰：「困于石，據于蒺藜，入于其宮，不見其妻，凶。」義曰：此是困卦六三之辭也。言六三之爻以陰居陽位，是不正也；在下卦之上，是不中也。夫君子之人凡欲求進，必須俟其時。今此六三居困之時，其性動而欲上進，是故為九四之所止，故困于石也。既上不能進，復退其居，又下乗九二之剛，故曰據于蒺藜。上既無所進，下既無所適，是猶入于其宮，不見其妻，凶之道也。夫妻者，至親之人，亦不可得而見之，況於他人乎？

The Zhou Changes say, "Trapped by a stone, resting on thorned woad, entering his house but not seeing his wife, misfortune." Hu Yuan explains: This is the line statement of the sixth line in the third position of the Guan hexagram. The sixth line is a yin line occupying a yang position, which is improper; it is located at the top of the lower trigram and does not occupy the central position. A gentleman who wishes to advance must wait for the right opportunity. Now, the sixth line is in a state of hardship, its nature restless and eager to advance, but is blocked by the ninth line in the fourth position, so it is said, "Trapped by a stone," like being blocked by a large stone. Since it cannot advance upward, it can only retreat to its original position, but below it is the yang strength of the ninth line in the second position, so it is said, "Resting on thorned woad," like sitting on thorned woad. Unable to advance, unable to retreat, this is like returning home but not seeing one's wife, which is a dangerous path. The wife, the most intimate person, cannot be seen, how much more so others?

子曰：「非所困而困焉，名必辱。」義曰：此已下是孔子之辭。言此六三所以困于石者，非是所困而困焉。葢六三居困之時，躁而求進，為九四之所止。然君子之名必求榮，今為九四所困，是其名必辱也。非所據而據焉，身必危。義曰：夫君子之人，進必以道，動必合義，不惟澤天下之人，又且先安其身而不陷於過惡也。今六三既下乗九二之剛，為九二之所據，為九四之所止，是必不能安全其身，而自必自至於危厲也。既辱且危，死期將至，妻其可得見邪？義曰：言六三既非所困而困，非所據而據，既辱且危，是不知死期將至也。既死期將至，雖屬至親之人，必不可得而見也。

Confucius said: "To be troubled by something one is not meant to be troubled by, one's reputation will surely suffer." Hu Yuan explained: From here on, this is Confucius' words. The reason why the line six in the third is "trapped by stone" is because it is trapped by something that should not have trapped it. The line six in the third is in a state of hardship and distress, with an impetuous and aggressive nature, striving to advance forcefully, but is blocked by the line nine in the fourth. A gentleman who establishes himself in the world always seeks honor and distinction for his reputation. Now, being blocked by the line nine in the fourth, his reputation will surely suffer. The text also says, "To rely on something one is not meant to rely on, one's body will surely be in danger." Hu Yuan explained: A gentleman who advances must rely on the right path, and his actions must conform to righteousness and reason. He should not only benefit the people of the world but also first secure his own position, avoiding mistakes and wrongdoing. Now, the line six in the third is pressed down by the yang strength of the line nine in the second, rejected by the line nine in the second, and blocked by the line nine in the fourth. It is certain that it cannot preserve itself, and thus naturally brings about danger and peril. The text further says, "Already disgraced and in danger, death is near, can one even see his wife?" Hu Yuan explained: The line six in the third is trapped by something that should not have trapped it, and occupies a position it should not have occupied. Its reputation is already disgraced, and its body is in danger, yet it does not realize that death is approaching. When death is already near, even the closest relatives will surely not be seen.

易曰：「公用射隼于髙墉之上，獲之，無不利。」義曰：此是解卦上九之辭也。隼者，貪殘之禽也；墉者，牆也。言解難之時，而六三以陰柔不正之身居於下卦之上，是不正之小人也。夫居解之時而以小人居君子之位，是猶貪殘之禽居於墉牆之上，必為人之所射而獲之。既射而獲之，則何所不利哉？

The Zhou Changes say, "The public shoots a falcon on a high wall, captures it, and there is no disadvantage." Hu Yuan explains: this is the line statement of the Upper Nine of the Jié hexagram. "Falcon" is a greedy and fierce bird, and "wall" refers to a city wall. When removing troubles, the Six in the Third, with a yin and flexible nature, is in an improper position at the top of the lower trigram, representing a petty person who does not follow the right path. In a time of resolving difficulties, allowing a petty person to occupy a position meant for a gentleman is like having a greedy and fierce falcon perched on a high wall, which will surely be shot down and captured by an arrow. Once it is shot and captured, what could possibly be unprofitable?

子曰：「隼者，禽也；弓矢者，器也；射之者，人也。」義曰：夫弓矢之事，皆是威天下之器、除天下之害者也。今君子之人慾去貪殘之禽，必以弓矢而射去之然後可也。君子蔵器於身，待時而動，何不利之有？義曰：言君子之人凡去小人，必須有其才、有其徳、有其時、有其位，然後可以有所施為，有所動作也。若無才徳，無時位，欲去非類之人，必自取敗亡之道。是故君子之人必當蔵畜其器，韜光其業於身，待其時而動之，則所往必有所獲也。

Confucius said: "The falcon is an animal; the bow and arrow are tools; and the one who shoots is a person." Hu Yuan explained: bows and arrows are all tools used to intimidate the world and eliminate its evils. Now, if a gentleman wishes to remove greedy and cruel birds, he must use the bow and arrow to shoot them down. The classic also says, "The gentleman keeps weapons within himself, waits for the right time to act, how could there be any disadvantage?" Hu Yuan explained: if a gentleman wishes to eliminate small people, he must have ability, virtue, timing, and position, then he can take action and achieve something. If he lacks ability and virtue, and also lacks timing and position, yet wants to eliminate those who are different from him, he will certainly invite his own downfall. Therefore, the gentleman should keep his skills within himself, conceal his talents and achievements, and wait for the right time to act. In this way, whatever he does will surely bring success.

動而不括，是以出而有獲，語成器而動者也。義曰：括者，結也。夫君子之人凡能畜積其徳，韜蔵其器，則無有括結凝滯之事，如是則沛然莫之能御也。以至凡有所施為、有所動作，必有所獲，所在必有所成功，是語成其器而動者也。

The text says, "It moves without being blocked, thus going out and achieving success, which is the movement of something that has already been formed into an instrument." Hu Yuan explains: "Blocked" means to tie up or obstruct. If a gentleman can accumulate his virtue and store his talents, then when he acts, there will be no hindrance or obstruction. Thus, his actions will flow smoothly and powerfully, like a river breaking through its dam, unstoppable by anyone. Consequently, wherever he acts, he will surely achieve results and accomplish great deeds—this is precisely what is meant by an instrument that has already been completed before it is used.

子曰：「小人不恥不仁，不畏不義。」義曰：此已下又言小人之道也。夫小人之性不常，亦不知仁義，不知亷恥，不以刑法威之，則不畏不義。是故古者聖人設其鞭樸之事、刑法之威者，蓋為小人不恥不仁，所以設之，使知畏而為義也。

Confucius said: "The petty person does not feel ashamed of unkindness and does not fear injustice." Hu Yuan explained: From here onwards, it further discusses the way of the petty person. The nature of the petty person is fickle and inconsistent. He does not understand benevolence and righteousness, nor does he know shame. If there is no punishment to intimidate him, he will not fear committing unjust acts. Therefore, in ancient times, sages established punishments such as beating and corporal punishment, as well as the severity of legal penalties, precisely because the petty person commits unkind acts without feeling ashamed, and thus it was necessary to establish these measures to make him fear and be willing to act righteously.

不見利不勸。義曰：言小人之心専在於利，凡事不見其利，則不知有所勸勉也。是故聖人立為市，使得交相貿易；立農桑，使得互相耕養，而有所勸也。不威不懲。義曰：夫小人以小善為無益而弗為也，以小惡為無傷而弗去也，但恣縦其心，而放僻邪侈之事無不至矣。若不以刑而懲之，則不知懲戒者也。

The text says, "Without seeing profit, one does not encourage." Hu Yuan explains: the minds of petty people are entirely focused on benefits. If they do not see advantages, they will not motivate themselves. Therefore, sages establish markets so people can trade with each other, and set up policies regarding agriculture and sericulture so people can cultivate and weave, supporting each other—these are all real benefits used to encourage them. The text also says, "Without punishment, there is no deterrent." Hu Yuan explains: petty people always think that small good deeds bring little benefit and are unwilling to do them, and they think that small evil deeds cause no harm and are unwilling to eliminate them. They indulge their desires unchecked, thus engaging in all kinds of wicked, extravagant, and unrestrained behavior. If there is no punishment to deter them, they will not learn from their mistakes.

小懲而大誡，此小人之福也。義曰：言君子之人既以刑懲於小人，亦非君子之素心也，蓋為小人不恥之故也。然雖小有所懲，而若能戒懼不為大惡，此亦小人之福也。易曰：「屨校滅趾，無咎」，此之謂也。義曰：此是噬嗑初九之爻辭也。夫噬嗑之卦，是先王用刑以去剛梗之俗。今此初九居卦之初，是受刑之始也。然居受刑之始，其罪未至大，其惡未甚著，故但屨校其足，滅沒其趾，而能改之，所以無咎。今此小人若小懲而能戒慎之，則其罪亦不至於大，此是小人之福，故引此噬嗑之初九而證之，故曰此之謂也。

The classic text says, "A slight punishment brings a great warning, which is the fortune of a petty person." Hu Yuan explains: It is not the true intention of a gentleman to punish petty persons, but rather because petty persons commit unkind deeds without feeling ashamed, they must be punished. However, even though they receive only a minor punishment, if they are thus warned and frightened into not committing greater evils, this is considered the fortune of a petty person. The classic text also says, "The Book of Changes says: 'A foot restraint causes the toes to be cut off, but there is no blame,' which is exactly what this refers to." Hu Yuan explains: This is the line statement of the first line of the initial hexagram of Shexi. The hexagram of Shexi discusses how ancient kings used punishment to eliminate stubborn and unruly customs. The first line is at the beginning of the hexagram, representing the initial stage of punishment. Since it is at the beginning of punishment, the wrongdoing is not yet great, and the evil deed is not yet obvious, so he is only given a foot restraint and his toes are cut off, and he can then reform, thus there is no blame. Now, if petty persons are warned by a slight punishment and thus become cautious, their wrongdoing will not escalate, which is exactly the fortune of a petty person. Therefore, Confucius cites the line statement of the first line of the hexagram of Shexi to confirm this, saying, "This is exactly what this refers to."

善不積不足以成名，惡不積不足以滅身。義曰：言凡人若能積小善以至於大善，積之不已，以至著見於外，則可以成萬世之名也。若小善不積，則不能以成其名也。若以小惡為無傷而弗去，及小惡積之已久，反成大惡，及其著見於外，不惟受戮，亦致滅沒其身也。

The text says, "Accumulating small good deeds is insufficient for achieving a good reputation, while accumulating small evils is insufficient for destroying one's life." Hu Yuan explains: If a person can accumulate small good deeds until they become great goodness, and continues to accumulate without stopping, eventually they will manifest externally and achieve a beautiful reputation that lasts for generations. If one is unwilling to accumulate even small good deeds, there is no way to attain a reputation. Conversely, if one thinks that small evils are not harmful and refuses to eliminate them, then after a long time, these small evils will eventually become great evils. When they become evident, not only will one suffer punishment, but one's life will also be destroyed.

小人以小善為無益而弗為也。義曰：夫小人之性，以小善不能益於身，是以因因循循，至於老耄不能修飾而不為，以致喪身取咎，自取滅亡之道也。以小惡為無傷而弗去也。義曰：言小人以惡為無傷，積小惡以至大惡，従至著，日復一日，不能悛改而弗去，以至惡大罪也。

The text says, "Small people regard small virtues as of no benefit and do not act upon them." Hu Yuan explains: The nature of small people always thinks that small good deeds bring them no benefit, so they shirk and procrastinate, delaying until they are old and weak, still refusing to cultivate themselves and not acting, ultimately leading to their own destruction. The text also says, "Small people regard small evils as causing no harm and do not remove them." Hu Yuan explains: Small people think that committing small evils causes no harm, so the accumulation of small evils grows increasingly serious, eventually leading to great evil. From subtle to obvious, day by day, they never repent or remove them, ultimately resulting in great sin.

故惡積而不可掩，罪大而不可解。義曰：言小人既不能積其小善，反自為其小惡，小惡之積久而不已，及夫惡大而彰顯於外，不能以掩閉；罪大而及於身，不可以解脫。如是則滅身受戮也宜矣。易曰：「何校滅耳，凶。」義曰：此是噬嗑上九爻辭也。言初九居受刑之始，而屨校其足，其罪亦未甚大；至此上九居受刑之終，不能悛改其惡，但以小惡為無傷，以至惡積罪深，而其身受戮，滅沒其耳，何校其首，此是大凶之道也。

The classic text says, "Therefore, evil accumulates and cannot be concealed, and great guilt cannot be resolved." Hu Yuan explains: small people are unwilling to accumulate small virtues, but instead deliberately commit small evils. These small evils accumulate over time and continue without stopping. When the evil deeds become so great that they are clearly evident, they can no longer be concealed. When the guilt becomes so severe that it falls upon themselves, they can no longer escape punishment. At this point, death and punishment are inevitable. The classic text also says, "The Book of Changes says: 'A heavy wooden collar that covers the ears, calamity.'" Hu Yuan explains: this refers to the line statement of the top nine in the upper trigram of the噬嗑 (Shèkè) hexagram. The initial nine is at the beginning of punishment, only being given foot shackles; the guilt is not yet serious. However, by the time it reaches the top nine, which is at the final stage of punishment, the person still refuses to repent of their evil deeds, treating minor evils as insignificant, leading to accumulated evil and deep guilt. In the end, they suffer punishment, with a heavy wooden collar on their neck, pressing down so much that it covers their ears. This is a path of great misfortune.

子曰：「危者，安其位者也。」義曰：夫君子之人所以危者，蓋由安然居位，恃其泰不為之備，恃其安不知其亂，以至泰久必否，安久必亂，所以致其不安而社稷之危也。若能居安慮危，居治思亂，然後可以保其位而不失也。

Confucius said: "Those in peril are those who take their positions for granted." Hu Yuan explained: The reason why a gentleman incurs danger is often because he is content with his position, relying on current success without vigilance, and taking current peace for granted without considering possible calamities. Thus, prolonged success inevitably turns into obstruction, and prolonged peace inevitably leads to disaster, resulting in the loss of his position and the peril of the state. Only when one remains in comfort yet contemplates danger, and in times of order yet anticipates disorder, can one maintain his position without losing it.

亡者，保其存者也。義曰：夫人之所以亡者，蓋由恃其安不思其危，恃其存不思其亡，任其放僻邪侈之事，所以致其身之危亡、基業之隕墜也。若能常自深思逺慮，不為奢侈之行，則可以保其存而不亡也。亂者，有其治者也。義曰：言人居安平之時，但恃其天下之治，不能思慮存亡之機，不能憂恤天下之人，恣其驕盈之志，不知亂之所生也。

The text says, "Those who perish are those who preserve existence." Hu Yuan explains: People often fall into ruin because they rely on present security and do not consider danger, depend on current preservation and do not think about collapse, indulge in wicked and extravagant behavior, thus inviting their own peril and the collapse of their foundations. If one can always think deeply and look far ahead, and refrain from extravagant and overreaching actions, they can preserve what they have and avoid ruin. The text also says, "Those who are in chaos have their order." Hu Yuan explains: When people are in a time of peace and stability, they rely on the fact that the world is already well governed, without considering the key to survival and extinction, and are unwilling to care for the people of the world, indulging themselves in arrogance and self-satisfaction, completely unaware that chaos arises precisely from here.

是故君子安而不忘危。義曰：言君子之人若能居於安平之時，常自戒慎，恐有傾危之事，則可以獲吉也。存而不忘亡。義曰：言居平易之時，能常思其危亡之事，所以保其存而不亡也。治而不忘亂。義曰：言居治平之時，當自恐懼修省，鑑其前車之覆，則無禍亂之事也。是以身安而國家可保也。義曰：言君子之人既能安而不忘其危，存而不忘其亾，治而不忘其亂，夫如是，其身可以安，其國家社稷可以永保也。

The text says, "Therefore, the superior man in security does not forget danger." Hu Yuan explains: When the superior man is in a state of peace and stability, if he can always self-alert and be cautious, fearing the possibility of collapse and calamity, he can attain auspiciousness. The text also says, "In existence, he does not forget extinction." Hu Yuan explains: When in a state of smoothness and no affairs, constantly thinking of the possibility of extinction is exactly what allows the present situation to be preserved without collapse. The text further says, "In governance, he does not forget disorder." Hu Yuan explains: When in a state of peace and order, one should always maintain vigilance, self-cultivate and reflect, taking the previous collapse as a warning, thus avoiding calamity. The text then says, "Therefore, the self is secure and the state can be preserved." Hu Yuan explains: The superior man, being able to think of danger when secure, of extinction when existing, and of disorder when governing, in this way, his own self can be secure, and the state and its institutions can be preserved for a long time.

易曰：「其亡其亡，繋于苞桑。」義曰：此是否卦九五之爻辭也。言當否塞之時，小人在下皆失其道，獨九五能休去天下之否，常思其社稷之危亡，言我其亡乎，我其亡乎，是猶繋其社稷于苞桑之上者也。桑者，即是其根深固而不拔；苞者，即是叢生之類。言九五既居否塞之時，能休去天下之否，常自思慮戒懼，是猶繋其社稷于苞桑之上，而其根深固不可以拔也。

The Zhou Changes say, "Its loss, its loss, bound to the bundle of mulberry roots." Hu Yuan explains: This is the line statement of the ninth line in the fifth position of the Gua of "Obstruction." When the world is closed off and uncommunicative, the petty people are in the lower positions and all have strayed from the right path. Only the ninth line in the fifth position can stop the obstruction throughout the world. It constantly worries about the peril of the state and country, repeating in its mouth, "I will perish, I will perish," which is like binding the state firmly to a bundle of mulberry roots. Mulberry trees have deep and firm roots that are hard to uproot; "bao" refers to a cluster of plants growing together. The ninth line in the fifth position, in a time of obstruction, can stop the obstruction throughout the world and constantly reflects with deep thought and caution, just as binding the state to the roots of a cluster of mulberry trees, which are deeply rooted and unshakable.

子曰：「徳薄而位尊。」義曰：夫居君子之位，必有才有徳，然後可以居也。若才之薄、徳之寡而居於尊貴之位，必不可也。知小而謀大。義曰：言人之才知之小，反欲謀國家之大事，是必不可也。然居幽闇之時，尚不免其誅戮，而況居於明盛之時，其有不受君之誅戮者鮮矣，是小知者不可謀國家之大事也。力小而任重，鮮不及矣。義曰：夫小力之才，必當任其輕小之用；若任以國家之重器，其勝任者亦鮮矣。

Confucius said: "One with little virtue but holding a high position." Hu Yuan explained: To occupy a position of a gentleman, one must have ability and virtue, and only then can one be worthy of it. If one has shallow ability and little virtue yet sits in a high position, this is certainly unacceptable. The text also says, "One with limited knowledge but attempting great plans." Hu Yuan explained: A person with shallow understanding yet attempting to plan state affairs is certainly unacceptable. Even in times of political darkness, such people are inevitably punished; how much more so in times of political clarity and prosperity, where few can escape the king's punishment—this shows that those with limited vision should not be entrusted with state affairs. The text further states, "One with little strength but bearing heavy responsibilities, few can avoid disaster." Hu Yuan explained: A person with little ability should only bear minor responsibilities; if entrusted with the state's heavy duties, very few can manage them.

易曰：「鼎折足，履公餗，其形渥，凶」，言不勝其任也。義曰：此是鼎卦九四之爻辭。言九四以陽居陰位，是不正也。夫以不正之身居於大臣之位，而才力之不勝其職，是猶鼎之折足而傾覆公家之美實，而又且汙染其鼎也。然則君子之人凡居髙位，必須有其才、有其徳，然後可以稱國家之大任也。若無才無徳而居大位，是猶鼎之九四以不才之身而居國家之重位，而傾覆公家之美實，敗壊國家之綱紀，是大凶之道也。如此之人，所謂不勝其任也。然則謂之言不勝其任者，此是孔子引此鼎卦之辭，以釋徳薄位尊、知小謀大、力小任重之人，故以此爻而結言之。

The Zhou Changes say, "The tripod breaks its foot, spills the public delicacies, its form becomes stained, and it is ominous." This refers to a person whose ability is insufficient to bear the responsibilities of his position. Hu Yuan explains: This is the line statement of the fourth line of the Ding hexagram. The fourth line is a yang line in a yin position, which is not in the proper place. A person who is not in the proper place holding a position of a great minister, and whose ability is insufficient to fulfill his duties, is like a tripod breaking its foot, spilling the public delicacies, and staining the body of the tripod. Therefore, a gentleman who holds a high position must have ability and virtue, and only then is he worthy of the country's important responsibilities. If a person has neither ability nor virtue yet holds a high position, it is like the fourth line of the Ding hexagram, where an unqualified person holds a key government post, causing the loss of the state's fine food, and damaging the state's regulations, which is a great calamity. Such a person is exactly the one who is unable to bear the responsibilities of his position. As for the last sentence, "It means that one cannot bear the responsibilities," Confucius quoted the line statement of the Ding hexagram to explain three types of people: those with thin virtue but high position, those with limited knowledge but great plans, and those with small ability but heavy responsibilities. Therefore, this line is used as a conclusion.

子曰：「知其神乎？君子上交不諂，下交不瀆，其知乎？」義曰：此一節是孔子釋豫卦六二之辭。子曰知其神乎者，者是有理之形之謂也，神者妙無方之謂也。夫君子之人有先之識，深思逺慮，凡有所施為，必能極未形之理、未萌之兆者也。既未形之理、未萌之兆皆先知之，是其知如神之妙用而通於靈也。

Confucius said: "Does he know its mystery? A gentleman associates with superiors without flattery, and with inferiors without negligence. Does he know it?" Hu Yuan explained: This passage is Confucius explaining the Line Statement of the sixth line in the second position of the Yu hexagram. The phrase "Does he know its mystery?" refers to when the principles have begun to show signs but their manifestations are not yet apparent, which is called the beginning or the hint. "Mystery" refers to the subtle and unfathomable application. A gentleman has foresight, thinks deeply and far ahead, and whenever he acts, he thoroughly investigates the principles that have not yet taken form and the signs that have not yet emerged. Since he can foresee the principles that have not yet taken form and the signs that have not yet emerged, his wisdom is like the subtle and unfathomable workings of the divine, penetrating and clear.

君子上交不諂者，夫常常之人凡於有權位之人，則必行苟諛佞媚，甘言巧語以求其說，以求其進。是故君子之人知其諂諛佞媚之道不可以求進，是以守其正，自潔其身，切問近思，博聞強識，待時而動，不以邪佞之道以求其進，不以甘言巧語以說其上也。

The phrase "the gentleman above does not flatter" means that ordinary people, when they meet someone in power, will certainly be fawning and flattering, using sweet words to win the other's favor in order to gain their own advancement. The gentleman understands that true progress cannot be obtained through flattery and deceit, so he adheres to the right path, maintains personal integrity, asks earnest questions, thinks carefully about nearby matters, widely listens and remembers, waits for the right opportunity before taking action, and never uses cunning or deceitful means to seek advancement, nor does he use sweet words to please his superiors.

下交不瀆其知乎者，夫常常之人凡見其下交之人，必以強暴之性、苟悅之道以瀆亂於下。是故君子之人凡居上位，雖於下交，亦以中正之道、至正之徳以待於下，未嘗敢以柔邪苟媚之道以瀆亂於下者也。言如此之人，既上交不諂，下交不瀆，又極於未形之理、未萌之兆，是知之人也。

The phrase "those who deal with inferiors without being disrespectful, are truly wise" means that ordinary people, upon encountering someone of lower status, will necessarily display arrogance or use insincere flattery to belittle and disrupt those beneath them. A gentleman in a position of authority, even when interacting with those below him, treats them with the principles of fairness and integrity, and never uses flattery or deceit to despise subordinates. Such a person does not act with flattery when dealing with superiors, nor does he show disrespect to those beneath him. Moreover, he can thoroughly investigate matters that have not yet taken shape and signs that have not yet emerged. This is what constitutes true wisdom.

者，動之，吉之先見者也。義曰：言人知其有理未形之事，極其禍福萌兆之來，則於動靜之間戒其小之事。動得其道則吉，動失其道則凶，是以従其吉而背其凶，去無道而就有道，是者吉之先見者也。君子見而作，不俟終日。義曰：君子之人既知未形之理，慎其小之事，夫如是，則吉凶之變不俟終日之間而可以明見矣。

The text says, "This refers to the movement, the initial signs of good fortune." Hu Yuan explains: If a person can recognize things whose principles are already present but whose manifestations are not yet visible, and thoroughly investigate the signs of good and bad fortune, he will maintain vigilance in the interplay of movement and stillness regarding subtle matters. If his actions align with the right path, they will be auspicious; if they deviate from it, they will be ominous. Therefore, by following the auspicious and avoiding the ominous, leaving behind the unrighteous and returning to the righteous, one can foresee the presence of good fortune even when things are still in their initial stages. The text also says, "The superior man sees it and acts, without waiting for a whole day." Hu Yuan explains: Once the superior man has perceived the principles that have not yet taken form, and is careful in minute details, the changes of good and bad fortune do not need to wait for a whole day to become clear.

易曰：「介于石，不終日，貞吉。介如石焉，寧用終日，斷可識矣。」義曰：此是豫卦六二之爻辭也。言豫之時，九四以剛陽之徳居上卦之下，是居人臣之極位者也。夫居人臣之重位，必為在下之所歸向，是故初六以陰柔之質居豫之初，為九四之正應。當豫之時，不能守其正道，但以柔邪諂媚以說於上，以求其進，故為九四之所見従，但有聲名虛譽以聞於外。然既有聲名傳聞於外，是虛譽也，故其爻辭曰「鳴豫，凶」。

The Zhou Changes say, "Between stone, not for a whole day, uprightness brings good fortune. As firm as stone, why need a whole day? The decision is clear." Hu Yuan explains: This is the line statement of the sixth line in the second trigram of the Yu hexagram. In the time of joy and ease, the nine in the fourth position, with his strong and bright yang virtue, occupies the first line of the upper trigram. This is the position of a high-ranking minister. Being in such a powerful position, he naturally becomes the object of attachment for those below. Therefore, the initial six, with his soft and flexible nature, is at the beginning of the Yu hexagram and corresponds exactly with the nine in the fourth. In times of ease and joy, the initial six cannot remain on the right path, but only knows how to flatter and ingratiate himself with those above in order to seek promotion, thus being accepted by the nine in the fourth. Therefore, there is a reputation outside. However, this reputation is merely empty praise, so its line statement says, "Excessive boasting in joy brings misfortune" — to boast and show off one's joy constantly is dangerous.

至於六三比於九四，居豫之時，在下卦之上，履非其位，上承於九四，亦以柔邪諂媚之道以悅於九四，故其爻辭曰「盱豫，悔」。惟此六二以陰居陰，居得其正，不為富貴以易其志，不為貧賤以易其心，堅然守一介之節，確然守不變之心，履得其中，居得其正。雖下比於初六，亦未嘗敢以非道而褻瀆；雖近於九四，亦未嘗敢以柔順而苟求，但堅執其心，不苟其進，故其心如石之堅，不能變動，不待終日而獲其貞吉。

Now looking at the sixth line, it is adjacent to the fourth line and is in a time of indulgence and pleasure. It is located at the top of the lower trigram, a position that is not suitable for it. It looks up to the fourth line and uses soft and flattering means to please it. Therefore, its line statement says, "Looking up in expectation, regret follows"—staring with wide eyes seeking pleasure from above, eventually leading to regret. Only the second line, with a yin line in a yin position, is in the proper place: it does not change its aspirations due to wealth or poverty, does not waver its mind due to hardship, and firmly holds onto its upright virtue. It genuinely maintains its original heart, acts in the middle way, and holds a proper position. Although it is close to the first line below, it does not dare to use improper means to be close to it. Although it is near the fourth line above, it does not dare to adopt a submissive and yielding attitude to seek favor. It firmly holds onto its original heart and does not seek advancement through compromise. Therefore, its heart is as firm as stone, unshakable, and it attains the auspiciousness of uprightness without needing to wait for a whole day.

然則六二既能上交不諂，下交不瀆，動靜之間，之事未嘗不知之；既之事未嘗不知之，則吉凶之來又寧用於終日之間而可見矣，此是知之人也。若見事於己萌之後，則是不知也。然則「介如石焉，寧用終日可識矣」者，此是夫子解釋六二之爻辭也，言六二有如此之美，故仲尼稱美之也。

Thus, the line six in the second (六二) is able to interact with those above without flattery and with those below without arrogance, moving and stilling in turn, and perceiving all subtle signs without fail. Since all subtle signs are perceived without fail, how could the arrival of good or ill fortune need to wait for an entire day to be discerned? This is the true wisdom of a wise person. If one can only perceive things after they have already emerged and become evident, then it cannot be called wisdom. As for the statement "It is like a stone, so that even after a whole day it can be recognized," this is what Confucius said to explain the line statement of the second line (二爻). It means that the six in the second possesses such excellent virtue, so Confucius specially praised it.

君子知微知彰。義曰：此已下至「無祗悔元吉」為一節，以解復卦初九之辭也。言君子之人凡所施為動作之間，必慎其小之事。夫者亦是之事，有理未形者也。唯君子之人凡所動靜，凡有思慮，吉凶之兆、禍福之理未萌之前而已知之。既知之，則舍其凶而趨其吉，此是知也。既知其逆知禍福，雖有其理未有其形，更不可使彰露顯然而著聞於外，如此是知彰也。

The text says, "The superior man knows the subtle and the manifest." Hu Yuan explains: from here down to "no regret and original good fortune" constitutes one section, used to explain the line statement of the initial line of the Hexagram of Returning. The superior man, in every action and movement, necessarily maintains vigilance over the subtle aspects. What is called the beginning or the hint refers to matters whose principles are already present but whose manifestations have not yet appeared. Only the superior man, in every movement and stillness, and whenever he has thoughts, can discern the omens of good and ill fortune, the principles of misfortune and blessing, even before they have begun to emerge. Once he has discerned them, he discards the aspect of ill fortune and turns toward the aspect of good fortune. This is called "knowing the subtle," understanding the initial signs of something hidden and not yet apparent. Once he has recognized the initial signs, he can foresee good and ill fortune. Therefore, even though the principles are already present but the manifestations have not yet appeared, he must not allow them to be revealed or spread abroad. This is called "knowing the manifest."

知柔知剛，萬夫之望。義曰：夫事之萌漸，必始於柔小；得失之理亦自於，以至凡百之事，皆是自小而至大，自柔而至於剛也。是故君子之人極未形之理，既知其本，又知其末，本末之間不使吉凶之道形著於外。夫如是，則可以為萬夫之所瞻望、天下之所仰賴也。

The text says, "Knowing both softness and firmness, one becomes the hope of a myriad people." Hu Yuan explains: the beginning and growth of things must start from the soft and weak, and the principles of gain and loss also originate here. Thus, all things are transformed from small to great, from soft to firm. Therefore, a gentleman can thoroughly investigate the principles that have not yet taken form, understanding both the root and the tip, and preventing the signs of good or ill from being revealed. When one can achieve this, he becomes someone whom the people look up to and the world relies upon.

子曰：「顏氏之子，其殆庶乎！有不善未嘗不知，知之未嘗復行也。」義曰：此孔子言知、知彰、知柔知剛也，自古已來惟顏子一人而已，其庶可以近之。夫顏氏之子者，即孔門之髙弟、亞聖之上賢，能知禍福之萌、吉凶之兆，有不善未嘗不知，有一惡未嘗不悟，及其知也便従而改之，未嘗復行於事業。故孔子曰「有顏回者好學，不遷怒，不貳過，不幸短命死矣」，是言顏子能修其身，能深其慮，凡有吉凶不善之事未嘗不知，既知之亦未嘗復行，故唯顏子庶可以近乎。

Confucius said: "The son of the Yan family is almost there! He never fails to know when he has done something wrong, and when he knows it, he never does it again." Hu Yuan explained: This is Confucius talking about the realm of knowing subtle things, knowing obvious things, knowing softness and knowing firmness. Since ancient times, only Yan Hui has reached this level, and he is almost there. The son of the Yan family is the outstanding disciple in Confucius' school, the great virtuous person second only to the sage. He can perceive the budding of misfortune and good fortune, the signs of good and evil. He never fails to be aware of any bad thoughts, and never fails to realize any wrongdoing. Once he realizes it, he immediately corrects it, and never repeats the mistake in his actions. Therefore, Confucius said in the Analects, "There was Yan Hui, who loved learning, who did not transfer his anger to others and did not repeat his mistakes. Unfortunately, he died young." This is precisely saying that Yan Hui could cultivate himself, think deeply, and never fail to perceive good and evil, fortune and misfortune. Once he perceives it, he never repeats the mistake, so only Yan Hui is almost close to this realm.

易曰：「不逺復，無祇悔，元吉。」義曰：此是復卦初九之爻辭。夫復之初九以陽之徳居復之初，當群陰用事之時，獨以一陽而反於地下，以萌生萬物，是復之初九而來復之速者也。亦猶賢人君子得天之性，凡思慮之間亦有不善之事，則能早辨之，明其心，復其性，使過惡不形於外，所行之事皆合於中道。自古聖賢之中，惟顏氏之子知有不善未嘗不速改之，以復於善道，故三千徒中惟此顏子一人而已，故孔子特稱舉之，曰「不逺復，無祗悔」者，惟顏子一人而已。

The Zhou Changes say, "Not far from returning, no great regret, original good fortune." Hu Yuan explains: This is the line statement of the initial line of the Fu hexagram. The initial line of the Fu hexagram has a yang yang virtue in the first line of the Fu hexagram, at a time when the many yin lines are in charge. Alone, this single yang line returns to the earth, thus giving rise to all things. This shows that the initial line of the Fu hexagram returns very quickly. This is like a virtuous person who receives the nature of heaven, and in his thoughts, occasionally has unvirtuous thoughts, yet he can recognize them early, clarify his mind, return to his original nature, and prevent his faults and evils from being revealed outside, making his actions conform to the middle and correct path. Among the sages and virtuous men of ancient times, only Yan Hui immediately corrected his faults when he discovered them, thus returning to the virtuous path. Therefore, among the three thousand disciples of Confucius, only he achieved this, so Confucius specially mentioned him. The saying "Not far from returning, no great regret" means going out only a short distance and then returning, thus having no great regret. Only Yan Hui was worthy of this.

天地絪縕，萬物化醇。義曰：此已下至「言致一也」，解損卦六三之爻辭。絪縕者，蓋熏蒸之貎。夫天地之道、陰陽之氣，二氣相熏蒸而成交感之象，是以萬物皆得以亨通也。男女構精，萬物化生。義曰：言男女相構和，而萬品之物亦得以變化而生也。

The classic text says, "Heaven and Earth blend and mingle, and all things become refined and harmonious." Hu Yuan explains: from here down to "this illustrates the principle of unity" is an explanation of the line statement for the sixth line in the third position of the Hexagram of Loss. "Blending and mingles" describes the appearance of the mutual blending and rising of the two energies. The pattern of Heaven and Earth's operation, the two energies of yin and yang, blend and mingle with each other, creating a situation of mutual communication and connection, thus enabling all things to become refined and harmonious. The classic text also says, "Male and female combine their essence, and all things are generated." Hu Yuan explains: the union of male and female leads to the transformation and birth of all creatures.

易曰：「三人行則損一人，一人行則得其友」，言致一也。義曰：此損卦六三之辭也。夫損之時，損下以益於上，損民以益於君。今此六三、六四、六五以三陰上進，歸於上九之陽，是其志不能醇一也，必損於上九之陽者也。然則天地之道皆尚於醇一，故一陰一陽之謂道，男女相遇亦在於醇一。今若以三陰上進，必損上九之陽；若但六三獨往之，則得正應之道，然後得其友也。

The Zhou Changes say, "When three people walk together, one is lost; when one person walks, he finds his friend," which speaks of returning to singleness. Hu Yuan explains: this is the line statement of the sixth trigram in the third position of the Duan hexagram. In a situation of reduction, it is reducing from below to benefit above, reducing the people to benefit the ruler. Now, the three yin lines at positions six three, six four, and six five all advance upward together, each going to attach to the yang line at the top, showing that their intentions are not pure and single, and they must reduce the yang at the top. The way of heaven and earth has always valued singleness, so saying that one yin and one yang alternate is the way; the pairing of men and women also values one-to-one singleness. Now, if three yin lines advance together, they must reduce the yang at the top; but if only the line at six three advances alone, it conforms to the proper correspondence, and then it can find its own companion.

子曰：「君子安其身而後動。」義曰：自此已下至「立心勿恆凶」，解益卦上九之爻也。君子安其身而後動者，言君子之人凡欲動作施為，必先安其身。若身不安，則行事之失是必。凡所施為必先安靜其身，然後動作施於行事，則無有所失者也。

Confucius said: "A gentleman first establishes himself before he acts." Hu Yuan explained: from here down to "Establishing the mind without constancy is凶" is the explanation of the line statement for the upper ninth line of the "益" hexagram. What is meant by a gentleman first establishing himself before he acts is that whenever a gentleman intends to take action or make a move, he must first ensure his own stability. If he himself is not stable, then his actions will certainly lead to mistakes. Whenever he undertakes any action, he must first calm his mind and body, and then proceed to act, thus avoiding any errors.

易其心而後語。義曰：言君子之人凡欲形於語黙，必先平易其心，安靜其志，深其思慮，然後形於言語。夫如是，則言無可擇，所出皆中於節，所行皆合於道也。定其交而後求。義曰：言君子之人凡欲求進，必須先定其交，觀其人之可否，量其人之賢愚，可與之求則求之，不可與之求則退之。其或不觀人之可否，不量人之賢愚，不素定其交分，躁而求之，則自取窮辱之事。

The text says, "Only after calming the mind can one speak." Hu Yuan explains: A gentleman, whenever he wishes to speak or remain silent, must first ensure his heart is peaceful, his intentions stable, and his thoughts profound, before expressing himself in words. In this way, his words will be free from fault, measured in expression, and his actions will conform to the right path. The text also says, "Only after establishing proper relationships can one seek something." Hu Yuan explains: A gentleman, when seeking advancement, must first determine the proper person to associate with: assess whether that person is trustworthy, and judge whether that person is virtuous or foolish. If one can seek from them, then seek; if not, then withdraw. If one does not assess the reliability of the person or judge their virtue or ignorance, and has not established proper boundaries in their relationship, yet still rushes to seek, this will only bring disgrace and humiliation.

君子修此三者，故全也。義曰：言君子若能安其身而後動，易其心而後語，定其交而後求，能修此三者，故所行之事得其全者也。危以動則民不與也。義曰：言君子之人若不能安其身而以危而動，必為民之弗與也。此復解上三者之事也。

The text says, "The gentleman cultivates these three things, thus achieving completeness." Hu Yuan explains: If a gentleman can first secure his own position before taking action, first calm his mind before speaking, and first establish proper relationships before seeking help, and cultivate these three aspects thoroughly, his actions will naturally be comprehensive and flawless. The text also says, "If one acts when in a dangerous situation, the people will not support him." Hu Yuan explains: If a gentleman cannot first secure his own position and instead rashly acts when in a perilous situation, the people will certainly not follow him. The following sections will now explain these three matters separately.

懼以語則民不應也。義曰：言君子之人若於言語之間不能安易其心、深思逺慮，反自以言語之間自恐自懼，所出之言必為民之所弗應也。無交而求則民不與也，莫之與則傷之者至矣。義曰：言君子之人若不能先定其求、素結其分，妄而求之，必為人之所不與也。既為人之所不與，則傷害之事従而至矣。

The text says, "If one speaks with fear, the people will not respond." Hu Yuan explains: When a gentleman speaks, if he cannot stabilize his mind and maintain a calm and harmonious state, and instead is anxious and fearful when he begins to speak, then what he says will not be accepted by the people. The text also says, "If one seeks without prior connection, the people will not support him; if no one supports him, then harm will come to him." Hu Yuan explains: If a gentleman has not first determined the object of his request and has not established a prior relationship, but instead rashly seeks something, he will certainly not receive support from others. Since there is no support, harmful things will inevitably follow.

易曰：「莫益之，或擊之，立心勿恆，凶。」義曰：此是益之上九之辭也。當益之時，損上以益於下，損君以益於民。今此上九當益之時，反自求於下，既求於下，心又無厭，故為人之所不與也。故云莫益之，或擊之者，言不惟所求之人不與，抑亦為人之所擊棄也。既為人之所擊棄，如此者，蓋是立心勿恆、所求無益之故也。

The Zhou Changes say, "No one benefits him, someone attacks him, his mind is not constant, misfortune." Hu Yuan explains: This is the line statement of the Upper Nine of the Yi hexagram. When in a position of benefit, one should reduce from above to benefit below, reduce the ruler to benefit the people. Now, the Upper Nine is precisely in a position of benefit, yet he instead takes from below; since he takes from below, his greed has no end, so he does not gain the support of the people. Therefore, it says, "No one benefits him, someone attacks him": not only do those from whom he seeks benefits refuse to give, but they also attack and despise him. The reason he falls into being attacked and despised is precisely because his mind is not constant and his pursuit brings no benefit to others.

子曰：「乾坤其易之門邪？」義曰：此已下至「其當衰世之意邪」為一章。言天地初判，乾坤已有形狀，而大易亦已行於其中矣。是故大易之道、變化之理，皆由乾坤而出，是以聖人跡乾坤而成諸卦之名，是乾坤者其為易之門戶也。

Confucius said: "Is the Qian and Kun the gate of the Zhou Changes?" Hu Yuan explained: From here down to "Is it the meaning of a declining age?" forms one chapter. When heaven and earth first divided, Qian and Kun already had form, and the principles of the Zhou Changes were already in operation. Therefore, the great principles and the laws of change of the Zhou Changes all originate from the Qian and Kun hexagrams. The sages established the names of the other hexagrams by following the traces of Qian and Kun. Thus, Qian and Kun are the gateway to the Zhou Changes.

乾陽物也，坤陰物也，陰陽合徳而剛柔有體。義曰：言乾體剛健，為陽物也；坤體柔順，為陰物也。是以陰陽二氣上下相配合，而成生育萬物之道。若乾坤上下不相配合，則萬物不生；故陰陽相配合則萬物得以生，萬物得以生則其剛柔之體、上下之象自然而成也。

The text says, "Qian represents the yang substance, Kun represents the yin substance; yin and yang combine in virtue, and hardness and softness take form." Hu Yuan explains: Qian's essence is strong and vigorous, belonging to the category of yang things; Kun's essence is soft and compliant, belonging to the category of yin things. Therefore, the two energies of yin and yang combine above and below, thus achieving the principle of generating and nurturing all things. If Qian and Kun did not combine above and below, all things could not grow; precisely because yin and yang combine, all things can grow; once all things have grown, then the forms of hardness and softness, and the positions of above and below, naturally emerge.

以體天地之撰。義曰：撰者，數也。言陰陽相配合而生萬物，自然而成剛柔之體，以是而分陰陽竒耦之數，由此而成也。以通神明之徳。義曰：神明之徳者，即為妙用無窮，不可測度也。今此大易之道、變化之理、生成之道，可以通於神明之徳，窮於萬事之理也。

The text says, "To embody the structure of heaven and earth." Hu Yuan explains: "Zhuán" means number. Yin and yang interact to generate all things, naturally forming the forms of firmness and softness, thereby distinguishing yin and yang, odd and even numbers, and thus the numbers of heaven and earth are established. The text also says, "To communicate the virtue of the divine." Hu Yuan explains: the virtue of the divine refers to subtle and boundless functions that are beyond measurement. The great way of the Zhou Changes, the principles of transformation, and the rules for generating all things can penetrate this mysterious virtue, exhausting the principles of all things under heaven.

其稱名也雜而不越。義曰：言大易之道，其爻卦錯雜，物理煩碎，其稱名也雜然，雜而各有倫理，不相干亂，不相踰越也。於稽其類，其衰世之意邪。義曰：稽，考也；類，物類也。言上古之時，世質民淳，情偽未作，典章法度未立，伏羲畫為八卦，以為萬世之法。歴夏及商，世漸澆漓，民欲叢生，是故文王以伏羲所畫之八卦重為六十四卦，盡其天地人事之道、變通之理、吉凶悔吝之由，無不盡載於諸卦諸爻之間。然稽考其義類，其皆因衰世之意邪。

The text says, "Its naming is miscellaneous but does not transgress." Hu Yuan explains: The principles of the Zhou Changes are such that the hexagrams and lines are interwoven and complex, and the phenomena and principles are numerous and intricate. Therefore, the names used appear miscellaneous; yet although they are miscellaneous, each has its own order, and they do not interfere with or exceed each other. The text also says, "By examining its categories, is it the meaning of a declining age?" Hu Yuan explains: "Kai" means to examine, and "lei" refers to categories of things. In the ancient times, the world was simple and sincere, people's sentiments were pure, truth and falsehood had not yet differentiated, and the rites and laws had not yet been established. Fuxi drew the eight trigrams as a standard for all generations. From the Xia Dynasty to the Shang Dynasty, the world's customs gradually became corrupt, human desires multiplied, so King Wen of Zhou overlapped the eight trigrams of Fuxi to form the sixty-four hexagrams. He fully recorded the principles of the heavens and earth, the principles of human affairs, the rules of change, and the origins of good fortune, regret, and misfortune in each hexagram and line. However, when examining the meanings of these hexagrams and lines, they are roughly all expressions of the anxieties arising from living in a time of decline and disorder.

夫易彰往而察來，而微顯闡幽。義曰：自此已下至「以明得失之報」為一章。夫大易之道至深至粹，明其吉凶之理、得失之跡，彰明已往未來之事，皆由易道可明也。既彰明已往未來之事，至於小幽闇之理、凡事不可以明者，亦皆由此易道而顯闡之，故曰顯闡幽。

The text says, "The Book of Changes reveals the past and discerns the future, and makes subtle things evident and explains the hidden." Hu Yuan explains: from here down to "to clarify the consequences of gain and loss" forms a single chapter. The principles of the Zhou Changes are extremely profound and pure, capable of elucidating the meanings of good and bad fortune and the signs of gain and loss. All matters that reveal the past and foresee the future can be understood through the Way of the Changes. Since it can reveal the past and foresee the future, then even the subtle and hidden principles, as well as various things that are difficult to perceive, can also be made clear and explained through the Way of the Changes. Therefore, it is said "make subtle things evident and explain the hidden."

開而當名辨物，正言斷辭則備矣。義曰：開謂開釋爻象，各當諸卦之名；辨其事物之理，正謂正其聖人之言，斷定其吉凶悔吝之事，皆繋屬之爻辭，無所不備矣。其稱名也小，其取類也大。義曰：言諸卦之名皆取其類而稱之，至如乾則稱龍，坤則稱馬。然則龍與馬皆天下之一物耳，雖稱名也小，然其取類也至大，故於人事則為君臣父子夫婦兄弟長幼之道、天地之理、陰陽之端，無不備於此矣。

The classic text says, "When explanations are opened up and things are clearly named and distinguished, the correct statements and conclusive remarks will be complete." Hu Yuan explains: "Opening" refers to explaining and illustrating the lines and images so that they correspond to the names of each hexagram; "distinguishing things" refers to clarifying the principles of things; "correct speech" refers to upholding the words established by the sage; "conclusive remarks" refer to determining the outcomes of fortune, misfortune, regret, and hardship. All these are included in the line statements, nothing is lacking. The classic text also says, "Its naming is small, but its reference is great." Hu Yuan explains: the names of each hexagram are established based on similar things. For example, Qian is called dragon, and Kun is called horse. Dragon and horse are merely specific things in the world; their names are small, but the categories they represent are vast. Therefore, when applied to human affairs, they become the principles of ruler and subject, father and son, husband and wife, siblings, and the relationships of elder and younger, as well as the principles of heaven and earth, the beginning of yin and yang, all of which are fully included within them.

其逺其辭文。義曰：者，意也。言其易之至近至逺，其理雖委曲，然於其辭則有文采，不尚質樸者也。至如「龍戰于野」，是近明龍戰之事，逺明陰陽鬬爭之理，是其逺也；又如坤言「黃裳元吉」，不直言居中得位，乃言黃裳者，是其辭文也。

The text says, "Its meaning is distant but its words are refined." Hu Yuan explains: "Zhǐ" means the meaning or intent. The meaning of the Book of Changes may be near or distant; although the principles are intricate and subtle, the wording is rich in literary style and does not favor plainness. For example, the line "The dragon fights in the wild" in the top line of the Qian hexagram appears to describe a dragon fighting, but when viewed from a distance, it elucidates the principle of the struggle between yin and yang. This is the profound meaning. Another example is the line "The yellow undergarment brings great good fortune" in the fifth line of the Qian hexagram. Instead of directly stating that one is in the central position, it uses the yellow undergarment (yellow being the color of the center, and undergarment representing the lower part of the body) to convey the meaning. This is an example of eloquent expression.

其言曲而中。義曰：言變化無恆，不可為體例，其言必隨物之屈曲而各中其理。其事肆而隠。義曰：肆者，陳列也。言易之所載之事於爻象之間，雖其文皆陳列其事，然其義幽隠，不可驟然而曉之。

The text says, "Its words are winding yet accurate." Hu Yuan explains: since the changes of all things have no fixed pattern and cannot be confined to a set format, the expressions in the Book of Changes must necessarily follow the twists and turns of things and accurately address their principles. The text also says, "Its matters are extensive yet hidden." Hu Yuan explains: "Sì" means to elaborate and list. The events recorded in the Book of Changes are presented between the line statements and the hexagrams. Although the text lists the events one by one, their meanings are profound and subtle, not easily understood at first glance.

因貳以濟民行，以明失得之報。義曰：貳則謂吉凶二理也。言得失之理、吉凶之道，二者之理以濟萬民之行事。然萬事之理，有得位得正者為吉，有失位不得正者為凶。失則有凶報，正則有善應，因此二者之理以濟民之行事，以明得失之報，使人趨其吉而背其凶，向其善而違其惡也。

The text says, "By means of the dual aspects, people can carry out their actions for the benefit of the people, thereby making clear the rewards and punishments of gain and loss." Hu Yuan explains: "Dual" refers to the principles of good and evil. The principles of gain and loss, as well as the rules of good and evil, are precisely used to help the people in their daily affairs. The principles of all things are that those who hold proper positions and act uprightly will be blessed, while those who hold improper positions and act wrongly will face misfortune. Losing the right path brings misfortune, while maintaining the right path brings good fortune; by using the principles of good and evil, people can be guided in their actions, making it clear that gain and loss each have their corresponding rewards and punishments, thus encouraging people to pursue good and avoid evil.

易之興也，其於中古乎？作易者其有憂患乎？義曰：自此已下至「巽以行權」為一章。夫易之起始於伏羲上古之時，世質民淳，情偽未形，巧妄未作，世凝然而不撓。當此之時，雖八卦亦盡萬事之情。歴夏及商，至於桀紂暗君在上，情偽漸遷，巧妄已作，澆浮崇尚，不可勝說。文王罹於憂患之中，有聖人之才，上懼君之見去，下慮民之情偽，是以取伏羲所畫之八卦重為六十四卦，以盡天地之淵蘊，以明人事之終始。至於吉凶之道、得失之理、憂虞之象、悔吝之事，無不備載於其間，使人知其吉而背其凶，向其善而舍其惡，以為萬世之法，使人防患於未萌也。

The text says, "When did the Book of Changes arise? Was it during the middle ancient times? Did the one who composed the Book of Changes have worries and troubles?" Hu Yuan explains: from here down to "Xun is used to exercise authority," this constitutes one chapter. The rise of the Book of Changes began earliest in the ancient times of Fuxi: at that time, the world was simple and sincere, people's sentiments were pure, truth and falsehood had not yet differentiated, cunning and falsehood had not yet emerged, and the world was stable without disturbance. In such an era, merely the eight trigrams were sufficient to comprehend all matters. From the Xia Dynasty to the Shang Dynasty, until the tyrannical kings Jie and Zhou ruled above, the sincerity of people's hearts gradually changed, cunning and falsehood had already arisen, and superficial and shallow trends were favored, leading to countless evils. King Wen of Zhou, trapped in worries and troubles, yet possessing the talents of a sage, was anxious about being abandoned by the ruler above and fearful of the deceitfulness of people below. Therefore, he took the eight trigrams drawn by Fuxi and overlapped them to form the sixty-four trigrams, thus comprehending the profound essence of heaven and earth, and clarifying the beginning and end of human affairs. As for the principles of fortune and misfortune, the reasons for gain and loss, the signs of worry and fear, and the matters of regret and hardship, all were fully recorded within, enabling people to know how to pursue good and avoid evil, becoming a universal standard for all generations, allowing people to guard against troubles before they arise.

是故履，徳之基也。義曰：此已下九卦是修身防患之術也。然則六十四卦皆是防患之術，何以特取此九卦者？蓋此九卦最是修徳之基，為人事之先，故特陳此九卦也。履者，禮也，言人踐行其禮，敬事於上，不失其尊卑之分，如此是履徳之基也。

The text says, "Therefore, 'Gua' is the foundation of virtue." Hu Yuan explains: from here on, the nine trigrams listed are all methods for cultivating oneself and preventing misfortunes. Since all sixty-four trigrams are about preventing troubles, why are these nine specifically chosen? Because these nine trigrams are the most fundamental in cultivating virtue, being the first essential duty in dealing with people and affairs. Hence, they are specially presented. "Gua" refers to ritual propriety, meaning that a person follows the rites and rituals,恭敬ly serves those above, and does not exceed the boundaries of respect and hierarchy. By doing so, ritual becomes the foundation of virtue.

謙，徳之柄也。義曰：柄者，人之所以操持也。夫人雖有爵祿之分、崇髙之位，若無謙順之徳，恃其驕盈，必至於傾失。是故君子之人若能居爵祿之位，必當持謙順之徳，則雖危而不失，雖髙而不危，如此是謙徳之柄也。

The text says, "Humility is the handle of virtue." Hu Yuan explains: "Handle" refers to the grip one holds in their hand. Even if a person possesses titles and honors, and holds a lofty and prominent position, if they lack the virtue of humility and gentleness, relying only on arrogance and self-satisfaction, they will inevitably fall into ruin and loss. Therefore, if a gentleman holds a position with honors and benefits, he must always uphold the virtue of humility and gentleness. In this way, he can remain secure even in perilous situations and avoid danger even when in high position. If he can do this, then humility becomes the handle of virtue.

復，徳之本也。義曰：言君子之人若能復其性，明其心，至於思慮之間有不善之事必先改之，如此是復其性為徳之根本也。恆，徳之固也。義曰：言為徳之時常能執守，終始不變，如此則其徳固，故恆卦為徳之堅固也。

The text says, "Returning, is the root of virtue." Hu Yuan explains: If a gentleman can return to his original nature, clarify his original mind, and when an unvirtuous thought arises in his mind, he corrects it immediately, then such a return to his nature is the foundation of virtue. The text also says, "Perseverance, is the firmness of virtue." Hu Yuan explains: When cultivating virtue, if one can always hold fast without wavering, beginning and ending with consistency without change, virtue naturally becomes firm, so the hexagram of "Perseverance" symbolizes the firmness of virtue.

損，徳之修也。義曰：言君子之人若能謙損以自増新，降損其志，此是修身之本也。益，徳之裕也。義曰：裕者，寛大也。言人凡所作事能利益於人，日新一日，則其徳寛裕而有所包容也。困，徳之辨也。義曰：言君子之人居於治平之時，恣其安逸之性，多不知艱險之事；惟是居困否之時，備歴艱苦，知其君子小人之道，然後能明辨困否之事者也。

The text says, "Loss is the cultivation of virtue." Hu Yuan explains: A gentleman, if he can be humble and restrain himself, using reduction to renew himself daily, and suppress his own ambitions, this is the fundamental aspect of self-cultivation. The text also says, "Gain is the abundance of virtue." Hu Yuan explains: "Abundance" means broad and generous. When a person's actions and deeds can all benefit others, and he makes continuous progress day by day, his virtue naturally becomes broad and generous, capable of embracing all things. The text also says, "Difficulty is the discernment of virtue." Hu Yuan explains: A gentleman in times of peace often indulges his easy-going nature and seldom understands what hardship and obstacles are. Only when he is in a state of difficulty and blockage, enduring hardships, can he clearly distinguish the paths of the gentleman and the petty person, and thus understand the various situations within difficulty.

井，徳之地也。義曰：夫君子之身可貴可賤、可貧可富，而其志不可易，其心不可變，其徳不可改，猶井之居地不可遷改也。巽，徳之制也。義曰：夫愚民之性蚩然而無所識，其非闢奸偽無所不至矣。是故聖人必行號令以示其法制，然行號令之始，必以權變之術而巽入於人心，然後民可制也。此已上九卦，各與徳為用也。

The text says, "Well, the place of virtue." Hu Yuan explains: A gentleman may be honored or humble, rich or poor, but his aspirations should not change, his will should not waver, and his virtue should remain unaltered, just as a well is fixed in one place of land and cannot be moved. The text also says, "Xun, the regulation of virtue." Hu Yuan explains: The nature of the ignorant common people is dull and ignorant, and they commit all sorts of wicked and deceitful acts. Therefore, the sage must issue commands to make clear the laws and regulations; however, when implementing these commands, one must use flexible and adaptable methods, gently渗透 into the hearts of the people, so that the people can be properly guided and regulated. These nine trigrams each function in conjunction with virtue, one as the outer expression and the other as the inner essence.

履和而至。義曰：此已下又復明九卦之徳也。履者，禮也。言人有恭敬之徳，有剛直之行，必須與人和同，既與人和同，則可以至於道也。謙尊而光。義曰：夫人有其才、有其徳，雖在崇髙之勢，必須謙恭以自卑，謙遜以接下，如是則徳益大而身益光也。

The text says, "Walking in harmony leads to arrival." Hu Yuan explains: from here on, it further elaborates on the virtues inherent in these nine trigrams. "Walking" refers to ritual propriety. A person must possess respectful virtue and upright conduct, and also be able to harmonize with others; once able to harmonize with others, he can reach the Way. The text also says, "Humility brings brilliance to the exalted." Hu Yuan explains: even though a person has ability and virtue, even if he is in a lofty and prominent position, he must remain humble and self-effacing, and be respectful in receiving subordinates; in this way, his virtue becomes more extensive, and his own radiance becomes more brilliant.

復小而辨於物。義曰：物者，萬物之理也。言人於性之初、吉凶未形之時，始於為小之事，有其不善便従而改之，使無能為之咎也。恆雜而不厭。義曰：言君子之人能守其常道，不改其操，不變其節，雖錯雜混處於小人之間，亦其心不厭倦於事。

The text says, "It is small and discerning in matters." Hu Yuan explains: "Things" refer to the principles of all things. When a person's innate nature first begins to move, and good and bad outcomes have not yet taken shape, the matter is still in its initial, subtle stage. If there is any wrongdoing, it is immediately corrected, preventing it from developing into a calamity. The text also says, "It is ever-mixed yet not weary." Hu Yuan explains: A gentleman can uphold the constant way, not altering his conduct or his integrity. Even when mixed among petty people, he does not grow weary of what he upholds.

損先難而後易。義曰：言凡人若不能謙損於己，反欲他人謙損而奉於己，則失為人之道。是故君子之人必須先減損其身，謙讓其己，以及於他人，是損己以益於下，損身以尊於人，是先難也。及其性既復，行既成，所言皆合於道，所行皆中於禮，不失其法度，是後易也。

The text says, "Loss comes first, then ease follows." Hu Yuan explains: if a person is unwilling to be humble and self-restrain, but instead demands that others be submissive and serve him, he has lost the way of being a human being. Therefore, a gentleman must first reduce himself, be humble and restrain himself, and then extend this to others: by reducing himself to benefit those below, by humbling himself to honor others. This is the "first difficulty." When one's nature has been restored, one's virtue has been cultivated, and one's words conform to the right path and one's actions are in accordance with propriety, without exceeding the rules, this is the "subsequent ease."

益長裕而不設。義曰：言君子之人先求仁義以益於身，身既益，則其仁義之道可以推及於天下。然其仁義既及於物，則可長裕於天下，因其所利而利之，不待先為施設而行之，而天下之人自有其餘者也。

The text says, "Benefit grows abundant without being set up." Hu Yuan explains: A gentleman first seeks to cultivate benevolence and righteousness to fill himself; once his own nature is full, the way of benevolence and righteousness can be extended throughout the world. When benevolence and righteousness have benefited all things, they can bring long-term abundance and sufficiency to the world. By following people's inherent convenience and allowing them to benefit, there is no need for prior arrangements or setups, and people naturally become prosperous.

困窮而通。義曰：言君子之人雖居困窮之時，身即困窮，而其道得以亨通也。井居其所而遷。義曰：言井之道居其所不可以遷改，而其澤可以遷施於人，猶君子之徳固不可遷易、不可變改，而其道可以濟人。巽稱而隠。義曰：巽者是聖人之權也。言聖人以權變之術行其號令，以及於天下，而人不知所以然而然也。

The text says, "In hardship and poverty, one becomes successful." Hu Yuan explains: A gentleman, although in a state of hardship and poverty, remains steadfast in the Dao he upholds, which remains unimpeded. The text also says, "The well remains in its place yet moves." Hu Yuan explains: The well's nature is to remain fixed in one place and not move, yet its water can flow out to moisten and benefit people. Similarly, a gentleman's virtue is firm and unchanging, yet his Dao can be spread out to help others. The text also says, "The wind is called but hidden." Hu Yuan explains: "Xun" refers to the flexibility and adaptability of the sage. The sage uses flexible and changing methods to implement his commands throughout the world, and the people do not know why it is so, but merely feel it to be natural.

履以和行。義曰：言凡人有剛直之性、溫良之行，必以禮而和之，故論語曰「禮之用，和為貴」者是也。謙以制禮。義曰：言人性能謙順自卑尊人，則可以裁制其禮法而行之也。復以自知。義曰：言人既於事小之初知其不善而能改過，是自知也。

The text says, "Walking with harmony." Hu Yuan explains: a person may have a strong and upright nature and gentle and kind behavior, but must use rites to harmonize these qualities. Therefore, the Analects says, "The use of rites lies in harmony," which is exactly this meaning. The text also says, "Humility regulates rites." Hu Yuan explains: if a person's nature is humble and gentle, and if he places himself in a low position while respecting others, he can establish and follow the rites. The text also says, "Returning to the beginning to know oneself." Hu Yuan explains: when a matter is still in its early stage, if a person can perceive the wrong in it and correct himself, this is knowing oneself.

恆以一徳。義曰：言人能守其常道，不變其節，終始不移，雖居富貴而不自恃，雖居貧賤而不自移，是純一其徳者也。損以逺害。義曰：言人能自降損其身，謙沖其徳，以尊於人，則無患害之事也。益以興利。義曰：言人能以仁義之道自益於身，又益於他人，因其所利而利之也。

The text says, "Constantly uphold one virtue." Hu Yuan explains: When a person can maintain the constant path, not altering his conduct, remaining steadfast from beginning to end; when in wealth he does not become arrogant, and when in poverty he does not change his original intention, this is to have virtue in its pure and single form. The text also says, "Through reduction, one can avoid harm." Hu Yuan explains: When a person can restrain himself, yield and retreat, and dwell in humility and harmony, giving precedence to others in honor, he will not invite calamity. The text also says, "Through increase, one can promote benefit." Hu Yuan explains: When a person can fill himself with the way of benevolence and righteousness, and also extend benefits to others, following people's natural convenience to enable them to gain advantage.

困以寡怨。義曰：言人居困窮之時，守節不移，上不怨天，下不尤人，但守其正而已。井以辨義。義曰：言井之道居其地而不移，其濟天下之義，故於井之道可以明辨其義也。巽以行權。義曰：權者，反經而合道也。言聖人凡發號施令，則以巽順之徳而行之，以順其物性，以洽於人心也，既能順時，故能行權也。

The text says, "Confusion brings few grievances." Hu Yuan explains: When a person is in a state of hardship and distress, he still remains steadfast in his principles. He does not blame heaven for his fate, nor does he accuse others. He simply holds fast to the right path. The text also says, "The well distinguishes righteousness." Hu Yuan explains: The well remains fixed in one place without moving, yet it provides nourishment to the world, embodying a sense of righteousness. Therefore, from the nature of the well, we can clearly distinguish what is right. The text further says, "The wind enables flexibility." Hu Yuan explains: What is meant by "flexibility" is the ability to change the usual ways while still conforming to the great principles. The sages, whenever they issue commands, use the virtue of yielding and gentle behavior to implement their will, in accordance with the nature of things and to touch the hearts of people. Since they can adapt to the times, they are able to carry out the way of flexible change.

易之為書也不可逺。義曰：自此已下至「道不虛行」為一節。言大易之道，其為書言天地陰陽之事、吉凶之理、萬事之情偽、人事之終始，無不備載於其間。然於人之行事也，不可逺之，故上文謂「吉凶悔吝生乎動」。是故君子所居而安者，易之序也；所樂而玩者，爻之辭也。君子居則觀其象而玩其辭，動則觀其變而玩其占。是言易之為書也不可逺也。若一逺之，則是吉凶悔吝所生者也。

The Xici section below says: The Book of Changes is something people cannot for a moment be distant from. Hu Yuan explains: From this sentence to the following "the way does not act in vain" forms one section. The Book of Changes records the operation of yin and yang qi in the universe, the principles of good fortune, misfortune, regret, and hardship, the distinction between truth and falsehood in all matters, and the entire process of human affairs from beginning to end. Nothing is left out. Since it is so complete, people cannot set it aside when dealing with affairs. Therefore, the previous text says that good fortune, misfortune, regret, and hardship all arise from human actions. Thus, the gentleman can maintain his peace of mind by relying on the order of hexagram lines established in the Book of Changes; he delights in contemplating the line statements associated with each line. In stillness, he observes the images of hexagrams and contemplates their words; in action, he observes the changes of line positions and contemplates the results of divination. This means the Book of Changes cannot be abandoned. Once it is set aside, actions lose their standards, and good fortune, misfortune, regret, and hardship will follow.

為道也屢遷。義曰：屢者，數也。言易之為道，效法陰陽，其變化之理、爻象之間，數有遷易也。變動不居。義曰：言六爻之位互相更變，無有定止，或陰居陽位，或陽居陰位，是變動不居也。周流六虛。義曰：言一卦六爻，有陰有陽，上下周徧，互相更易，在於六位之間也。上下無常。義曰：言六爻之位，位無常定，或上或下也。若九月剝卦一陽在上，十一月一陽在下復是也。剛柔相易。義曰：言六爻之位交相錯雜，或剛或柔，剛柔之道互相推蕩於其間，或陽易陰位，或陰易陽位是也。

The classic text says that The Zhou Changes (I Ching) as a principle is constantly changing. Hu Yuan explains: "Constantly" means frequently and repeatedly. The Zhou Changes follow the principle of yin and yang, and its principle of change manifests as repeated transformations in the images of the hexagrams and lines. The classic text also says "change without fixed abode": the positions of the six lines are constantly changing, never remaining fixed. Sometimes a yin line occupies a yang position, and sometimes a yang line occupies a yin position. The classic text also says "flowing through the six voids": "six voids" refer to the six positions from the bottom to the top of a hexagram. These positions are empty and await filling by yin and yang. The six lines have both yin and yang, and they flow through all positions, exchanging with each other within these six positions. The classic text also says "no fixed position above or below": the positions of the lines have no fixed state. The same line can move up or down. For example, in the hexagram of "Splitting" (Bao) corresponding to September, there is only one yang line remaining at the top. But when it corresponds to November, the one yang line moves down to the bottom. The classic text also says "yin and yang exchange": the six lines alternate and mix, sometimes being yang and sometimes being yin, with the two forces moving and interacting with each other. Sometimes a yang line moves to a yin position, and sometimes a yin line moves to a yang position.

不可為典要。義曰：言大易之中，剛柔二氣既互相推蕩於六爻之間，則不可為常典，不可為要約，隨時所變而已故也。唯變所適。義曰：言隨其六爻之變動，以適萬事之用也。其出入以度。義曰：言大易之道，六爻之位周流六虛，上下無常，剛柔相易，不可為常典，不可為要約。既上下無常，不可為典要，然其或出或入，或居或處，皆不失其法度，皆不失其倫理。若明以處暗，豐不至奢，是皆出入以度者也。

The text says of The Zhou Changes, "It cannot be taken as a fixed principle." Hu Yuan explains: Since the dual forces of yin and yang are constantly shifting and interacting within the six lines, people cannot establish any particular pattern as an unchanging standard for all time, nor can it be fixed as an unalterable rule, for it is only changing with the occasion. The text then says, "It adapts to change": one can only follow the movement of the six lines and adjust to the actual needs of all things. The text also says, "Its coming and going follows a measure": The principles of The Zhou Changes, with the six lines flowing among the six positions, have no fixed place above or below; the strong and weak lines alternate, so it cannot be fixed as a standard, nor can it be made into a fixed rule. Yet even though there is no fixed position and it cannot be held fast to, whether it comes or goes, stays or moves, it never loses its measure or violates propriety. For example, the卦 of Mingyi teaches a person in a dark age to conceal his brightness and preserve his wisdom, and the卦 of Feng teaches a person in a time of prosperity not to fall into extravagance. These are examples of how its coming and going always follows the measure.

外內使知懼。義曰：言大易之道，明其吉凶之理、得失之道，以至過去未來之事，朕兆之間使人自內自外觀此大易之道，皆知戒懼而不敢為非僻之事，明其用舍，則趨其吉而背其凶也。又明於憂患與故。義曰：言此大易之道，不惟言天地陰陽之理，亦言人之憂患之事，使人明曉之，不敢為非也。無有師保，如臨父母。義曰：言大易之道，其卦爻之辭言其萬事之理、吉凶之朕兆，其教人也，雖無師保之嚴，如有師保之教也。如臨父母者，自上而下為之臨，言大易之道其示人也，雖無父母之教，如臨父母之慈，使人一歸於善道也。

The text says that The Zhou Changes makes people both inside and outside aware of caution. Hu Yuan explains: The principles of The Zhou Changes clarify the meanings of good fortune and misfortune, and the limits of gain and loss. It can even reveal the signs of events that have already passed or are yet to come, so that people, whether reflecting inwardly or observing external matters, understand the need for vigilance and fear, and dare not commit wrong or improper actions. They understand what should be used and what should be abandoned, thus tending toward good fortune and avoiding misfortune. The text also says, "It clearly understands worries and their origins": The Zhou Changes does not only explain the physical principles of heaven and earth and yin and yang, but also the origins of human worries, making people understand clearly and dare not act recklessly. The text further says, "Without a teacher or guardian, it is as if standing before parents": The hexagram statements and line statements of The Zhou Changes explain the principles of all things and the omens of good and bad fortune. When it teaches people, although there is no teacher or guardian present to restrain them strictly, it is as if there is a teacher or guardian guiding them. The term "teacher and guardian" refers to officials in ancient times who specifically taught and guided kings and noble youths. As for "as if standing before parents," "standing before" means looking down upon and watching over from above. When The Zhou Changes reveals its principles to people, although there are no parents by their side giving advice, it is as if parents lovingly watch over them, leading people to focus entirely on the right path.

初率其辭而揆其方。義曰：率，循也；揆，度也；方，道也。言人初能率循大易之文辭，則可以揆其大易之道，而知典常之理，明其義之所歸也。既有典常。義曰：言人既能率循其大易之文辭，則知變化之理、典常之道也。苟非其人，道不虛行。義曰：言人既能率循大易之文辭，又揆度其道，知其常典，是易之道得行於世。然大易之文皆聖人所用之道，若非通聖之人，則不能曉達易之道理，則大易之道不虛行也。

The text says, "At the beginning, follow its words and discern its meaning." Hu Yuan explains: "Follow" means to adhere to, "discern" means to measure or estimate, and "meaning" refers to the Way. If a person initially follows the words of the Zhou Changes, they can use the words to estimate its meaning, thus understanding the constant principles within it and realizing where its main purpose lies. The text then says, "There is a standard and constant principle": once a person follows the words of the Zhou Changes, they can grasp both aspects, one being the principle of change and the other the unchanging standard. The text concludes with, "If it is not the right person, the Way will not be transmitted in vain": once a person follows the words of the Zhou Changes and estimates its meaning and grasps its constant principles, the Way of the Zhou Changes can truly spread throughout the world. However, the words of the Zhou Changes contain entirely the great principles practiced by the sages. If one is not capable of understanding the sage's intent, they cannot penetrate the meaning within; in other words, this principle will not spread on its own, but will only be passed down when the right person comes along.

易之為書也，原始要終以為質也。義曰：自此已下至「觀其彖辭則思過半矣」為一章。質，體也。言大易之道，其為書也，不獨明人之得失之理、憂患之事，而又原其萬事之始，要其萬物之終。至如乾之初九曰「潛龍勿用」，上九曰「亢龍有悔」；坤之初六曰「履霜」，上六曰「龍戰于野」：此是原始要終之大本也。既原始要終，則窮其大本，以為大易之體質，以成諸卦之用也。

The Xici section says: The Book of Changes is about investigating the beginning of things and the end of things, taking this as its fundamental principle. Hu Yuan explains: from this sentence to "Observing the hexagram's commentary, one has already thought over half of it" constitutes one chapter. "Quality" refers to the fundamental principle. The Book of Changes does not only explain the principles of human affairs and gains and losses, and the origin of worries and troubles, but also traces the beginning of all things and the end of all things. For example, the first line of the Qian hexagram says "The dragon is hidden and not yet in use," which describes a dragon hidden in the depths, and the time is not ripe for action. The top line says "The dragon is exalted and has regret," which describes flying too high and inevitably causing regret. Similarly, the first line of the Kun hexagram says "Treading on frost," which describes stepping on thin frost and thus foreseeing the coming of thick ice. The top line says "The dragon fights in the fields," which describes the extreme abundance of yin and its struggle with yang. This contrast between the beginning and the end is precisely the fundamental principle of tracing the origin and the conclusion. If this is so, then the fundamental principle is thoroughly understood and established as the fundamental principle of the Book of Changes, and the functions of each hexagram are thus established.

六爻相雜，唯其時物也。義曰：言一卦之中，六爻之位剛柔上下交相錯雜，唯其時物之事、得失之理，皆隨其時事而言之。若屯之初九言「盤桓利居貞」，六二言「屯如邅如」，如此之類，是隨其時而言之，其諸卦諸爻皆由此而可明也。

The classic text says, "Six lines are mixed together, each corresponding to its time and thing." Hu Yuan explains that within a single hexagram, the six lines contain both yang and yin, with some above and some below, intermingled and mixed. Each line corresponds to a particular time and thing, as well as the principles of gain and loss, which must be judged according to the circumstances of the time. It cannot be treated in a general way. For example, in the hexagram Zun (Obstruction), the line "Nine at the Beginning" says, "To hesitate and linger, it is advantageous to remain steadfast and loyal." This refers to the difficulty of initial growth and the need to remain steady and unmoving. The line "Six in the Second" says, "Obstruction and wandering," referring to being stuck between advancing and retreating, moving in a circuitous way. Such line statements are all expressed according to the particular circumstances of each line. Understanding this, the meanings of the other hexagrams and their lines can also be inferred in a similar way.

其初難知，其上易知，本末也。初辭擬之，卒成之終。義曰：言一卦之始，始於細，雖一卦之大義、吉凶之理、情偽之端皆始於初始之間，然其爻象未備，萬事之理雖有其理、雖有其意，然於人事未能顯見矣，是難知也。其上易知者，上則謂上卦之上也。言一卦之事，雖有其理，在於初爻則其道難見，至於上九之時，其下五爻皆佈列其位，剛柔之體、得失之理、吉凶之道，有正有不正者可見矣，是其道已成，其理已定，其爻象以正也，是易知矣。

The text says: The lowest line of a hexagram is difficult to see clearly, while the top line is easy to see clearly; this is the distinction between origin and result. The statement of the first line is merely speculative, but it is only at the final line that the matter is completed. Hu Yuan explains: The beginning of a hexagram starts from something subtle. Although the great meaning of the entire hexagram, the principles of good fortune and misfortune, and the initial signs of truth or falsehood all originate from the first line, at this point the images of the lines of the hexagram have not yet been fully arranged. The principles are already contained, the meaning is already complete, but in terms of actual human affairs, there is still no visible form. Therefore, it is difficult to understand. As for why the top line is easy to see, the term "top" refers to the top line of the upper trigram. The matter discussed in a hexagram, although its principles have already existed, is still difficult to manifest in the first line. But when it reaches the line of nine at the top, the five lines below have already each taken their proper positions and been arranged properly. The nature of strong and weak lines, the balance of gain and loss, the direction of good fortune and misfortune, which lines are appropriate and which are not, can all be seen at a glance. At this point, the entire hexagram's course has been completed, its meaning has been determined, and the images of the lines have been properly arranged. Therefore, it is easy to see clearly.

本末也者，言大易之道既原其始，又要其終，原其始終則知本末，是初難見則為本，終易知則為末，已下終始之間，本末可見也。初擬其辭者，言六爻之位、剛柔之體，始雖擬度其萬事之宜、萬物之理而成其辭，是始於而至於著者也。卒成之終者，言至終之時，卦之上是卒成之時者也。夫卒成之時，而其象以分，卦體以定，而吉凶悔吝之道皆可見矣，是事之卒了成就皆在於上也。

The concept of "beginning and end" refers to the fact that the Zhou Changes (I Ching) must trace the origin of things and conclude their final outcome. When both the beginning and the end are clearly understood, the distinction between fundamental and superficial aspects becomes evident. The first line is subtle and hard to perceive, representing the fundamental aspect; the top line is clear and easy to understand, representing the superficial aspect. Whenever the terms "beginning and end" or "fundamental and superficial" are mentioned in the following discussions, they can be identified in this way. The phrase "initially formulating the statement" means that in the initial stage, the six lines and the two types of yin and yang qualities are first considered for the appropriate nature of all things and the inherent principles of all things, and based on these, the line statements are formulated. This is a process of gradually moving from subtle to clear. The phrase "final completion" refers to the time when the matter is concluded, that is, when the top line of a hexagram is reached. At this point, the hexagram image is clearly distinguished, the structure of the hexagram is fixed, and the paths of good fortune, misfortune, regret, and hardship are all clearly revealed. It is evident that the final conclusion and achievement of a matter all rest in the top line.

若夫雜物撰徳，辨是與非，則非其中爻不備。義曰：此又言六爻之義。六爻之位、上下之體交相錯綜，雜聚天下之物，撰數聖人之徳，辨定是之與非，則非中爻而不可明也。中爻者，則六二、六五、九二、九五是也。夫得之與失、正之與邪，惟在二五之爻可明矣。故初則不及其中，三則又過於中；過於中者，則凶危之道有時而至矣；不及中者，悔吝之事亦有時而至矣。唯在二五之爻，居得其中，履得其正，雖有其失，必不至於大咎也。

The classic text says: gather all kinds of things to explain them, elaborate on the virtues of the sage, and clearly distinguish right from wrong. Without the middle lines, the meaning would be incomplete. Hu Yuan explains: here it further elaborates on the meaning of the six lines. The six lines and the nature of the upper and lower trigrams intermingle and combine, gathering all things under heaven, presenting the virtues of the sage one by one, and then determining what is right and what is wrong. These cannot be clearly explained without the middle lines. The so-called "middle lines" refer to the line six two and nine two in the lower trigram, and the line six five and nine five in the upper trigram. The boundaries between gain and loss, right and wrong, can only be clearly discerned at the positions two and five. The first line is too low to reach the middle; the third line is too high and exceeds the middle. Those who exceed the middle may invite misfortune and calamity; those who fail to reach the middle may also suffer regret and sorrow. Only the lines two and five are properly situated at the middle of the upper and lower trigrams, and their actions conform to the right path. Even if there is occasional error, it will not lead to great disaster.

至如乾之九二曰「利見大人」，九五曰「飛龍在天，利見大人」；又坤之六二曰「直方大」，六五曰「黃裳元吉」：是皆中爻可以辨攝一卦之是非也。然則一卦六爻各主其物、各主其事，惟是中爻即可明辨其得失也。噫，亦要存亡吉凶，則居可知矣，知者觀其彖辭，則思過半矣。義曰：噫者，嘆美之辭也。言凡欲知其存之與亡、凶之與吉，則其在中之一爻所居之位則可知矣。若失其中，則是凶而不知其吉、亡而不知其存，如此是大凶之道也。惟欲知吉凶存亡，但觀中爻所居之位則可知矣。

For example, the "Line Statement" of the second line in the "Qian" hexagram says "It is advantageous to see a great man," and the "Line Statement" of the fifth line says "A dragon soars in the heavens, it is advantageous to see a great man." In the "Kun" hexagram, the "Line Statement" of the second line says "Straight, square, and great," and the "Line Statement" of the fifth line says "Yellow undergarments bring supreme good fortune." These lines all occupy the central position and are all auspicious statements, showing that the central line can govern and distinguish the right and wrong of the entire hexagram. Each of the six lines in a hexagram is responsible for a particular thing or matter, but if one focuses on the central line, the success or failure of the entire hexagram can be clearly discerned. The text then says: Alas, if one wishes to investigate existence and destruction, good fortune and misfortune, one can know it without moving from one's seat; a wise person only needs to look at the "彖辞" (hexagram statement) and his thoughts will have already covered half the matter. Hu Yuan explains: "Ah" is an exclamation of admiration. Whenever one wishes to know whether something is existing or destroyed, fortunate or unfortunate, one can determine it by looking at the position of the central line. If one departs from the central position, one will encounter misfortune without knowing there is still an opportunity for good fortune, and face destruction without knowing there is still a path to preservation. This is truly the greatest misfortune. Therefore, to know good fortune, misfortune, existence, and destruction, one only needs to examine the position of the central line.

知者觀其彖辭則思過半矣者，言大易之道，一卦之理以至萬事之端，皆在於卦下所屬之彖辭。然彖辭之間雖未能盡萬事之理、一卦之情偽，然知者觀其彖辭，則一卦之大義、吉凶之理，思慮之間已知一卦之本末，已過半矣。然則謂之彖者，則如乾則言「元亨利貞」，坤則言「元亨，利牝馬之貞」，如此之類皆是卦下之彖辭。若聰明賢智之人觀之，則一卦之理已過半矣。

The saying that wise people can grasp more than half of a hexagram's meaning simply by reading its tao cí (彖辞) means that the principles of the Zhou Changes (I Ching) are concentrated in the tao cí, which is attached to each hexagram. The tao cí determines the overall fortune of a hexagram, and though its wording is concise and cannot fully explain all matters or the true nature of a hexagram, a wise person can already grasp the main meaning and the direction of fortune by reading it. For example, the hexagram Qian (Heaven) has the tao cí "Yuan, Heng, Li, Zhen," and the hexagram Kun (Earth) has "Yuan, Heng, beneficial to the female horse's constancy." These statements attached to the names of the hexagrams are all tao cí. A wise and capable person can understand most of the meaning of the entire hexagram by just reading these few words.

二與四同功而異位，其善不同，二多譽，四多懼，近也。義曰：自此已下至「其剛勝邪」為一章。言六十四卦之中，一卦六爻，六爻之內，惟二與四皆是陰位而得其位者，故當以陰爻而居之，是同其陰功也。然而異位者，言二則在下卦之中，四則在上卦之下，是異位也。其善不同者，言二居下卦之中，是居得其中，行得其順，不失其中正之道，故其善也大矣；四居上卦之下，失其中道，故其善與二不同也。

The *Xici Xia* says: The functions of the second line and the fourth line are the same but their positions differ, and thus their benefits are different. The second line often receives praise, while the fourth line often incurs fear, because it is too close to the position of the ruler. Hu Yuan explains: From this sentence to the end of the text, "its yang overcomes the evil," constitutes one chapter. Each of the sixty-four hexagrams has six lines, among which the second and the fourth lines belong to the yin positions. According to the conventional rules of yao positions, they should be occupied by yin lines. In this respect, the yin and soft functions carried by both the second and the fourth lines are the same. However, their positions are different: the second line is in the center of the lower trigram, while the fourth line is at the lowest position of the upper trigram. Therefore, their positions differ. As for the difference in their benefits, it is because the second line is in the center of the lower trigram, occupying a central position, acting with flexibility and compliance, not violating the principle of central correctness, so its benefits are great. The fourth line, however, is at the lowest position of the upper trigram, having already deviated from the central position, so its benefits cannot be compared with those of the second line.

二多譽者，譽者謂嘉美之譽也。言二居中而不失其正，又所行之事無過無不及，故有嘉美之譽以傳聞於外也。四多懼者，言六四居上卦之下，上比於五，是至尊之位也；下在九三之上，是權臣之上也。上則逼近於君，下則逼近於臣，故當恐懼之，是四多所懼也，故言四多懼也。

The second line often gains praise, and this "praise" refers to a good reputation. The second line is located in the middle of the lower trigram without losing its correctness. The affairs it handles are neither excessive nor lacking, just right, thus earning a good name, which spreads outward. The fourth line often experiences fear, because the sixth line is in the lowest position of the upper trigram: above it is the fifth line, which is the supreme position of the ruler; below it is the third line, which is the position of the powerful minister. In this way, the fourth line is closely approached by the ruler above and by the minister below, resulting in a confined situation. A slight mistake may bring disaster, hence it often harbors fear, which is why the fourth line is often fearful.

柔之為道，不利逺者，其要無咎，其用柔中也。義曰：此覆解上「四多懼」之意也。夫獨陰不立，必須比附於陽，則其功可以成；若逺於陽，則其道不能利。若欲要其無咎，必須用其柔中之道則可也；若非居得其中，履得其正，則必有咎也。

The text says: Flexibility and gentleness as a way of dealing with the world, when kept at a distance, becomes disadvantageous. Its key lies in avoiding mistakes, relying on softness and maintaining the middle path. Hu Yuan explains: These sentences are a return to elaborate on the previous idea about the fourth line being full of fear. Relying solely on Yin flexibility is insufficient; it must be combined with Yang strength to achieve success. If one separates from Yang strength, the path of flexibility cannot gain advantage. To avoid mistakes and misfortune, one must employ flexibility combined with the middle path. If one's position is not in the middle or one's actions are not in accordance with the right way, there will certainly be faults.

三與五同功而異位，三多凶，五多功，貴賤之等也，其柔危，其剛勝邪。義曰：言九三與九五皆是陽位，故其功同也。然而三在下卦之上，五在上卦之中，是異位也。三多凶者，三在下卦之極，失於中道，故多凶咎之事。五多功者，五在上卦之中，而有人君之位，其功徳可以被於天下，為天下之所歸向，是多功也。五為貴，三為賤，是貴賤之等也。五與三俱是陽位，若以剛陽居之，則克勝其任；若以柔陰居之，則失其所處，而必至於傾危也。

The *Xici* (Commentary Below) says: The functions of the third line and the fifth line are the same, but their positions differ. The third line often encounters misfortune, while the fifth line often achieves great accomplishments. This is due to the difference in rank and status. If a yao (line) of yin (softness) occupies a position, it is dangerous; only if a yao of yang (firmness) occupies it can it be suitable. Hu Yuan explains: Both the third line (nine three) and the fifth line (nine five) belong to the yang position. In this respect, they both bear the same vigorous and strong function. However, the third line is at the top of the lower trigram, while the fifth line is at the center of the upper trigram, so their positions are different. The third line often meets misfortune because it is at the top of the lower trigram, having already gone beyond the middle path, thus encountering many dangers and calamities. The fifth line often achieves success because it is at the center of the upper trigram, and it is also the position of the sovereign. Therefore, its achievements and virtues can spread throughout the world, and it is the place where people look up to. The fifth line is a noble position, while the third line is a humble one. This is the difference between high rank and low rank. Since both the third and fifth lines are yang positions, using a yang line to occupy them allows them to bear the responsibility; if a yin line occupies them, it is inconsistent with the nature of the position, leading to an inappropriate situation and ultimately to downfall and ruin.

易之為書也，廣大悉備，有天道焉，有人道焉，有地道焉。義曰：自此以下至「吉凶生焉」為一章。言大易之道至廣至大，無不悉備於其間也。有天道人地道道者，言伏羲始畫八卦，以三爻為一卦，故上一爻以象天，中一爻以象人，下一爻以象地。三爻既立，則天地人之事、萬物之理，無不備載於其間也。

The Xici section below says: The Book of Changes is vast and comprehensive, encompassing all aspects. It contains the principles of heaven, the principles of humanity, and the principles of earth. Hu Yuan explains: From this sentence to "ji xiong sheng yan" constitutes one chapter. The way of the Book of Changes is extremely broad and profound, covering all matters related to heaven, humanity, and earth. What is meant by saying it includes the principles of heaven, humanity, and earth is that Fuxi first drew the Eight Trigrams, which are the basic trigrams of Qian, Kun, Zhen, Xun, Kan, Li, Gen, and Dui. Each trigram is composed of three lines, or three yao. The three yao, from top to bottom, each represent something: the top yao represents heaven, the middle yao represents humanity, and the bottom yao represents earth. Once the structure of the three yao is established, the matters of heaven, humanity, and earth and the principles of all things can be included.

兼三才而兩之，故六。六者非它也，三才之道也。義曰：言伏羲畫卦，始以三爻為一卦，天地之事、萬物之理無不畢備。後世聖人又従而兩之，為二體，兩而為六爻，故上二爻以象天，中二爻以象人，下二爻以象地。所以六之者非他也，蓋象三才之道也。

The text says: Combining heaven, earth, and humanity and then doubling each, thus forming a hexagram with six lines. This six is not anything else, but the unfolding of the way of the three principles (heaven, earth, and humanity). Hu Yuan explains: When Fuxi drew the trigrams, he originally used three lines to form a trigram, and the affairs of heaven and earth, as well as the principles of all things, were already largely complete. Later sages then overlapped the three-line trigrams, dividing one trigram into upper and lower parts, and adding two three-line trigrams together to form six lines. Thus, the upper two lines represent heaven, the middle two lines represent humanity, and the lower two lines represent earth. The use of six lines has no other reason; it is simply to allow each of the three principles to occupy two lines, thereby presenting the way of the three principles more fully.

道有變動，故曰爻。義曰：言六爻之內有變有動，動而合於道者為吉，動而悖於理者為凶，變動之間必合於道也，故曰爻。爻有等，故曰物。義曰：物者，類也。言六爻之位有陰有陽，有貴有賤，有等有差。至如乾之爻稱龍，故為陽物；坤之爻稱馬，故為陰物。如此之類，故曰物也。

The classic text says: "The Dao has change and movement, hence it is called a yao." Hu Yuan explains: Within a hexagram's six yao, there is change and movement. Movement that aligns with the right path brings good fortune, while movement that goes against reason brings misfortune. Therefore, in moments of change, one must follow the Dao, hence the symbol of change is called a yao. The classic text also says: "Yao has ranks, hence it is called a 'wu'." Hu Yuan explains: Here, "wu" refers to category. The six yao positions have yin and yang, have honor and humility, and are of varying ranks. For example, in the hexagram Qian, each yao uses the image of a dragon, which is yang, hence it is a yang category; in the hexagram Kun, the yao statements use the image of a mare, which is gentle and yin, hence it is a yin category. All these are categorized accordingly, hence called "wu."

物相雜，故曰文。義曰：言萬物之類皆在六爻之間，六爻之間有陰有陽，有柔有剛，互相錯雜而成文章，以顯著於外也。文不當，故吉凶生焉。義曰：言剛柔錯雜而成文章，若文妨於事，則有凶有吉，有邪有正；若文當其事，則吉凶不生。若不當位，則遺於道者為凶，順於理者為吉，吉凶之道皆生於文不當矣。

The classic text says: various phenomena intermingle, hence it is called "wen." Hu Yuan explains: all kinds of things are gathered within the six lines of a hexagram. Among the six lines, there are yin and yang, soft and strong, which interweave and intertwine, forming a pattern-like order that manifests externally, which is called "wen." The classic text also says: when "wen" is inappropriate, good and bad fortune arise from it. Hu Yuan explains: when strong and soft lines intermingle to form an order, if this order conflicts with the matter at hand, there will be distinctions of good and bad fortune, right and wrong; if the order matches the matter perfectly, the issue of good and bad fortune will not arise at all.the so-called "inappropriate" refers to the lines not occupying their proper positions. Those that deviate from the correct path are considered凶, while those that conform to the principles are considered吉. Therefore, the emergence of good and bad fortune always results from the inappropriateness of this pattern and order.

易之興也，其當殷之末世、周之盛徳邪？當文王與紂之事邪？義曰：自此以下至「易之道也」為一段，明易之興起在紂之末世者也。夫大易之道始於伏羲，仰觀俯察而成八卦，以為萬世之法，以盡天下之事。然而寫其乾坤健順之性、天地之大象、人事之大紀，無不畢備於其間。

The Xici section says: The emergence of The Zhou Changes probably occurred during the final years of the Shang dynasty's decline and the flourishing period of the Zhou dynasty's virtue. It probably occurred during the time of King Wen and King Zhou. Hu Yuan explains: From this sentence to the end of the phrase "the way of the Changes" forms a paragraph, explaining that the emergence of The Zhou Changes was during the late years of King Zhou's reign. The principles of The Zhou Changes first originated with Fuxi, who observed the heavens above and the earth below, thus creating the Eight Trigrams, establishing a universal standard for all generations, to exhaust all matters under heaven. Once the Eight Trigrams were completed, the inherent qualities of Qian (Heaven) being strong and Kun (Earth) being yielding, the great phenomena of the universe, and the major principles of human society were all fully expressed within them.

是以歴夏及商，至於桀紂之世，民欲叢生，巧詐互起，左右前後皆非正人端士，小人在朝，君子在野，天下紛然不可以整之。文王有大聖人之才，罹於憂患之中，極天地之淵蘊，極天下之能事，民之情偽、吉凶之理無不備載於其間，故曰易。是易之興也，其當殷之末世焉。

After Fuxi drew the trigrams, through the Xia Dynasty to the Shang Dynasty, by the time of the tyrannical rulers Jie and Zhou, the people's greed grew rampant, cunning and deceit flourished, and there were no upright and virtuous men around the rulers. The wicked occupied the court, the virtuous retreated to the countryside, and the world became chaotic and untamed. Wen Wang, possessing the virtue and talent of a great sage, was imprisoned in Youli due to his troubles. In his hardship, he thoroughly explored the profound meanings hidden in heaven and earth, and all possible changes in the world. He recorded the genuine feelings and deceit of the people, as well as the good and bad fortune and gains and losses of affairs, completely and thoroughly into the hexagrams and lines. This is the Zhou Changes. Therefore, the emergence of the Zhou Changes was exactly during the late period of the Shang Dynasty.

是故其辭危。義曰：言文王演其大易之道，因其桀紂之君無道在上，故使天下之人思慮之間奸偽互起，以至天下大亂。文王罹於憂患之中，作為大易，盡萬民之情偽，極天下之險阻，以至憂患之事，無不備言於諸卦之下，是其辭危也。然則卦下之辭至簡至約，然有四徳者，有一徳者，有三徳者，如此之類推究卦義，是其辭危也。

The classic text says: Therefore, the words of the Zhou Changes carry a sense of danger and caution. Hu Yuan explains: King Wen deduced the principles of the Zhou Changes precisely when tyrannical rulers like Jie and Zhou were in power, leading to an ever-growing prevalence of deceit and falsehood among the people, eventually resulting in great chaos. King Wen, himself suffering from worries and troubles, composed the Zhou Changes, fully expressing the true feelings and falsehoods of the people, as well as the difficulties and obstacles of the world. All kinds of troubles and dangers were completely included in the various hexagrams. Therefore, his words always carry a tone of caution and vigilance. Looking further at the interpretations beneath each hexagram, the text is extremely concise. Some hexagrams are marked with all four virtues: originality, prosperity, benefit, and uprightness; some are marked with only one virtue; others with three. The number varies. Such careful consideration of the meaning of each hexagram clearly shows that the one who composed the text was constantly mindful of danger and caution.

危者使平，易者使傾。義曰：言易之道，六爻之位有凶有吉，有得有失，皆在爻辭之間。若人觀此大易之道，見其凶事，能小心畏慎者，則危者使之平易，其文辭亦言其平易；若人觀此大易之道，見其吉事而慢易者，則易者使之傾喪，則其所繫之辭亦言其凶，是使人舍凶従吉，趨善背惡也。

The text says: A person who is anxious and cautious, the Zhou Changes lead him toward safety; a person who is careless and indifferent, the Zhou Changes lead him to ruin. Hu Yuan explains: The principles of the Zhou Changes, with the six lines each having good or bad fortune, gain or loss, are all contained within the line statements. When a person reads the Zhou Changes, seeing the ominous signs in the line statements and being cautious and alert, his originally dangerous situation is transformed into a smooth one, and the associated statement becomes one of safety. Seeing the auspicious signs and becoming careless and lazy, his originally stable situation turns into ruin, and the associated statement becomes ominous. This contrast is meant to lead people to abandon danger and follow good fortune, to pursue virtue and turn away from evil.

其道甚大。義曰：言此大易之道，示人之吉凶，明人之情偽，其為道至廣而甚大也。百物不廢。義曰：言大易之道無所不包，至纎至悉之事、百種之物皆無有廢棄，如泰卦曰「包荒，用馮河，不遐遺」者是也。懼以終始，其要無咎，此之謂易之道也。義曰：言大易之道，若人觀其六爻之位、吉凶之理，若能觀其始而知懼，慎其終而思戒，終始之間極其思慮，常自戒慎，如此則要其無咎，此是大易之道也。

The text says: Its principles are extremely vast. Hu Yuan explains: The Zhou Changes reveal good and bad fortune to people, discern the true nature of human minds, and as a principle, its scope is extremely broad and vast. The text also says: Nothing is left undone. Hu Yuan explains: The principles of the Zhou Changes encompass everything, including the most minute and trivial matters and all kinds of things, none of which are left out. For example, the second line of the Tai hexagram says, "Embrace the vast and wild, use the river crossing, not leaving even the distant." This speaks precisely of a broad-mindedness that can include even desolate places and even reckless people who cross rivers on foot, without neglecting those who are distant. The text concludes by saying: From beginning to end, there is always a mind of caution and vigilance, seeking to avoid mistakes, which is called the way of the Zhou Changes. Hu Yuan explains: When people observe the positions of the six lines and the principles of good and bad fortune, if they can be cautious and fearful at the beginning of a matter and remain cautious and self-aware at its end, constantly reflecting and maintaining vigilance throughout, they can thus achieve the goal of avoiding wrongdoing. This is the fundamental teaching of the Zhou Changes.

夫乾，天下之至健也，徳行恆易以知險；夫坤，天下之至順也，徳行恆簡以知阻。義曰：自此以下至篇末為一章，總明健順之美，兼明易道愛惡相攻之事。夫乾天下之至健也，乾有剛健之徳，以一元之氣下生萬物，故徳行常易，不至於煩勞而知艱險之事。夫坤天下之至順也，承天之氣，以時而生成萬物，故徳行常簡，不至於煩勞而知艱阻之事。以天地之道至健至順，簡易之徳、生成之理自然，不言而四時成，不勞而萬物得，而知險阻之事，其生成之理故可知矣。

The Xici (Commentary) below says: Qian represents the highest firmness in the world, and its virtue is always simple and straightforward, thus it can perceive dangers; Kun represents the highest gentleness in the world, and its virtue is always simple and unadorned, thus it can perceive obstacles. Hu Yuan explains: From this sentence to the end of the chapter is one section, which generally discusses the beauty of firmness and gentleness, and also explains the principle of the I Ching that good and evil contend to produce fortune and misfortune. Qian is the highest firmness in the world, possessing the virtue of firmness, and through the primordial qi it generates all things from above downward, so its virtue is always simple and straightforward, and it can perceive difficult matters without much effort. Kun is the highest gentleness in the world, receiving the transformation of heaven's qi, and cultivating and completing all things according to the order of the four seasons, so its virtue is always simple and unadorned, and it can perceive obstacles without much effort. The way of heaven and earth is one of the highest firmness and one of the highest gentleness. The virtue of simplicity and the principle of generation all come from nature, without the need for issuing commands and the four seasons naturally come into being. Without the need for exerting the mind and effort, all things naturally find their proper place. Because they are so natural and effortless, all matters of danger and obstacles, and the principles of generation, are naturally perceived by them.

能說諸心，能研諸侯之慮。義曰：按此「能研諸侯之慮」，其「侯之」二字蓋是後人習慣其言而傳寫之誤也。若順其文而言之，則「能研諸侯之慮」於義無取，當言「能研諸慮」也。言聖人作此大易之道，能自悅美其心，又能研究人之思慮，使其情偽之道不作，憂虞之理不生也。註疏之說皆失之矣。

The text says: "It can bring joy to the mind, and can thoroughly examine various thoughts." Hu Yuan explains: the current text reads "able to examine the thoughts of the feudal lords," but the two characters "侯之" are likely a mistake made by later scribes who were accustomed to saying the term "feudal lords." If read literally as "able to examine the thoughts of the feudal lords," it does not make sense. It should originally be "able to examine various thoughts." These two sentences mean that the sage created the doctrine of the Zhou Changes to both bring joy to the mind and thoroughly examine all human thoughts, thereby preventing false emotions from arising and eliminating worries and doubts. The interpretations by previous commentators on this sentence are all incorrect.

定天下之吉凶，成天下之亹亹者。義曰：言聖人作易，既能悅懌諸心，又能研精諸慮，又定天下之吉凶：有得其理者為吉，失其理者為凶。既定吉凶於諸卦爻之中，則成天下之亹亹者，使人勉勉而従善，不陷於邪佞也。

The classic text says: The Zhou Changes determine the fortune and misfortune of the world, and thus enable the people throughout the world to be diligent and tireless. Hu Yuan explains: The sage created the Zhou Changes, which can bring people joy, refine their thoughts, and determine the fortune and misfortune for the world. Those in accordance with reason are judged as auspicious, while those contrary to reason are judged as inauspicious. Once fortune and misfortune are established within each hexagram and line, the people of the world have a standard to follow, thus enabling those who are diligent and tireless to strive for goodness and avoid wickedness and flattery. "Wenwen" describes the state of being diligent and tireless.

是故變化云為，吉事有祥。義曰：言大易之道有變有化，有施有為，若合於道則吉，違於道則凶，若行得其吉，則有嘉美之祥而應之也。象事知器，占事知來。義曰：言人觀此大易之象，則知作器之方；觀其占策之數，則知未來之事，是大易之中總此諸徳者也。天地設位，聖人成能。義曰：言天地設其上下之位而生成萬物，聖人由是乗天地之正以生成天下，以成就天地生成之功者也。如泰卦所謂「財成天地之道，輔相天地之宜」是也。

The text says: Therefore, changes and actions have auspicious signs beforehand. Hu Yuan explains: The principles discussed in The Zhou Changes involve change and transformation, action and accomplishment; whatever conforms to the right path is auspicious, while that which goes against it is inauspicious. If a person's actions are auspicious, then good omens will appear to confirm it. The text also says: Observing the images can reveal the method of making objects, and divination can foresee the future. Hu Yuan explains: By observing the hexagrams in The Zhou Changes, people can understand the methods of making objects; by calculating the number of yarrow stalks, one can foresee what is to come. These skills are all summarized in The Zhou Changes. The text also says: Heaven and Earth establish positions of high and low, and sages complete their functions within. Hu Yuan explains: Heaven and Earth generate all things by establishing their positions of high and low, and sages follow the right path to nurture the world, thus truly completing the functions of Heaven and Earth. This is similar to what the Image Commentary of the Tai hexagram says: 'To complete the way of Heaven and Earth, and to assist in their suitability.' This means regulating and harmonizing the way of Heaven and Earth, and assisting in their suitability.

人謀鬼謀，百姓與能。義曰：言聖人凡欲施為、凡所舉動之時，必先與眾謀其得失之理，謀之卿士，謀及庶人，詢及眾庶，謀及鬼神，以明其得失，以別其吉凶。然而鬼神之道至幽至隠，不可以形見，而聖人與之為謀者，蓋聖人取其卜筮之兆、占蓍之策，以考於天地鬼神，然後思慮之間不煩憂戚，決然而行之。又與百姓參合而行，則得其吉而不凶，向其善而獲福。夫如是，則天下之百姓樂推而與之。百姓既與之能，則不勞探賾而吉凶自見，不役思慮而得失自明，以至萬物之情偽自然而見矣。

The text says: After consulting with people and consulting with spirits and deities, the common people also participate in the ability. Hu Yuan explains: When a sage intends to take action or make a move, he must first consult with the people to determine the gains and losses involved. He first consults with ministers and high officials, then with the common people, widely seeking opinions from all. He also consults with spirits and deities, in order to clarify gains and losses and distinguish good fortune from misfortune. The way of spirits and deities is extremely profound and subtle, not visible through physical forms. Therefore, the sage can consult with them, because he uses the patterns shown by divination and the numbers obtained through divining with yarrow stalks to verify with heaven, earth, spirits, and deities. In this way, his mind is no longer troubled by doubts and he can act decisively. Then he combines this result with the people's intentions and carries out the action. Thus, he naturally attains good fortune and avoids misfortune, tends toward goodness and gains blessings. When he reaches this point, the people will gladly support him and offer their talents to him. Since the people are willing to exert effort, the ruler need not strive to seek out subtle things, and good fortune and misfortune will naturally appear. He need not laboriously think, and gains and losses will naturally become clear. Until the true and false nature of all things naturally reveal themselves.

八卦以象告。義曰：言伏羲所畫八卦，寫其天地水火風雷山澤之象，凡吉凶之事皆以象告於人，知其吉而背其凶也。爻彖以情言。義曰：此又明卦爻剛柔變動、情偽相感之事也。言伏羲畫八卦之後，文王重為六十四卦，爻為三百八十四爻，又於諸卦之下繫屬之彖辭，以明險阻之事、得失之理、憂虞之端，皆以人之情偽而言之也。

The text says: The eight trigrams use physical phenomena to convey messages to people. Hu Yuan explains: The eight trigrams drawn by Fuxi represent the eight kinds of physical phenomena: heaven, earth, water, fire, wind, thunder, mountain, and marsh. All matters of good fortune and misfortune are made known to people through these phenomena, enabling them to recognize good and avoid bad. The text also says: The line statements and the interpretations of the trigrams are expressed in terms of human emotions. Hu Yuan explains: This sentence further explains the principles of the interaction between the strong and weak qualities of the trigrams, and the mutual influence between genuine and false feelings. After Fuxi drew the eight trigrams, King Wen combined them in pairs to form the sixty-four trigrams, totaling 384 lines. He also added interpretations beneath each trigram to explain matters of difficulty and obstacles, the principles of gain and loss, and the aspects of worry and hesitation. All these contents are expressed based on the genuine and false feelings of the human heart.

剛柔雜居而吉凶可見矣。義曰：言六爻之內有剛有柔，剛柔之位上下錯雜，有得有失，有正有不正，得於理者為吉，逆於理者為凶，吉凶之道自然可見矣。變動以利言。義曰：言六爻之內有變有動，皆以利告於人，使人由而勸之，以盡天下之利，以利天下之物也。吉凶以情遷。義曰：言大易之道，爻象之內有變有動，有凶有吉，動而合於道則吉，變而失其理則凶。然則吉凶之道、變動之理，皆由人之情偽遷移者也。

The text says: When strong and weak lines are mixed within a hexagram, the auspicious and ominous outcomes can be discerned. Hu Yuan explains: Among the six lines, there are both strong and weak ones; strong and weak positions alternate above and below, thus resulting in gains and losses, proper and improper positions; those in harmony with reason are auspicious, while those contrary to reason are ominous, and the trend of auspicious and ominous outcomes naturally becomes evident. The text also says: Change is discussed in terms of advantage and disadvantage. Hu Yuan explains: Within the six lines, there are changes and movements, all of which indicate where the advantage lies, guiding people to follow it and strive for it, thereby exhausting all the advantages in the world and benefiting all things under heaven. The text also says: Auspicious and ominous outcomes shift with human emotions. Hu Yuan explains: The principles of the Zhou Changes, within the lines, involve changes and movements, as well as auspicious and ominous outcomes; movement in accordance with the right path is auspicious, while change that loses its order is ominous. Thus, the determination of auspicious and ominous outcomes, and the direction of change, ultimately depend on the sincerity or deceit of human hearts.

是故愛惡相攻而吉凶生。義曰：言吉凶所生，皆由人之情性有所貪愛，有所忿憎，兩有所攻，或愛攻於惡，或惡攻於愛，是吉凶之道由此生矣。逺近相取而悔吝生。義曰：逺謂內外兩卦上下相應之類也，近謂爻位相比近也。言六爻之內，有近而相得者，有近而不相得者，有逺而有應者，有逺而無應者。逺而有應、近而相得則為吉，逺而無應、近而不相得則為悔吝，悔吝之道皆由逺近相資取而生也。

The text says: Therefore, love and hatred contend with each other, and thus good fortune and misfortune arise. Hu Yuan explains: The emergence of good fortune and misfortune is due to the fact that human nature contains desires and resentments. These two emotions contend with each other: sometimes love overpowers hatred, and sometimes hatred overpowers love. The distinction between good fortune and misfortune is formed by this alternation of advancement and retreat. The text also says: Distance and proximity draw upon each other, and thus regret and hardship arise. Hu Yuan explains: The term 'distance' refers to the relationship between the inner trigram and the outer trigram, where the yao positions correspond vertically, such as between the first and fourth, second and fifth, and third and top. The term 'proximity' refers to yao positions that are adjacent and compare with each other. Within the six yao, there are cases where adjacent yao positions harmonize, cases where adjacent yao positions do not harmonize, cases where distant yao positions have proper correspondence, and cases where distant yao positions lack proper correspondence. When distant yao positions have proper correspondence and adjacent yao positions harmonize, it leads to good fortune. When distant yao positions lack proper correspondence and adjacent yao positions do not harmonize, it leads to regret and sorrow. Thus, regret and hardship arise from the mutual relationship of distance and proximity.

情偽相感而利害生。義曰：言人之情實感物而動，得其理則為利；人之虛偽感物而動，失其理則為害。情者則情實也，偽者則虛偽也，是情偽相感而利害生於其間者也。既利害生於情偽之間，則吉凶之事由此而至矣。凡易之情，近而不相得則凶。義曰：言大易之道，六爻之情，有近而相得者則吉，有近而不相得則凶，故吉凶之道生於爻位之間也。

The text says: True feelings and falsehoods respond to each other, and thus benefit and harm arise. Hu Yuan explains: When a person acts with sincere intentions towards external things, it conforms to reason and results in benefit; when a person acts with false intentions towards external things, it deviates from reason and results in harm. The term "qing" refers to sincere intentions, while "wei" refers to false pretense. When true and false feelings respond to each other, benefit and harm emerge between them. Since benefit and harm arise from the distinction between truth and falsehood, good and bad fortune naturally follow. The text also says: Generally, the human emotions described in The Zhou Changes are such that when adjacent elements do not harmonize, it leads to misfortune. Hu Yuan explains: The situations depicted among the six lines in The Zhou Changes include those that are adjacent and harmonious, which is auspicious; and those that are adjacent yet opposing, which is inauspicious. Therefore, the principles of good and bad fortune arise from the relationships between the lines.

或害之，悔且吝。義曰：夫凶咎之道亦有輕重，人之情偽亦有淺深，雖爻位相近，亦有不相得者，然不至於大咎，或有害之者，或有可悔之者，或有可鄙吝之者，如此雖有失，必不至於大咎也。將叛者其辭慚。義曰：言人之情或有叛違於己者，則其辭不同，位雖相親，而其容常有慚赧之色，其辭不以實告於人也。

The text says: If there is some harm, it will bring regret and sorrow. Hu Yuan explains: The danger and blame have different degrees, and the sincerity or deceit of the human heart also varies in depth. Although the lines are adjacent, they may not be in harmony with each other, but it does not necessarily lead to great calamity: it may only result in some loss, or only cause regret, or only lead to being looked down upon. Although there is a mistake, it will not result in major misfortune. The text also says: One who is about to betray, speaks with shame. Hu Yuan explains: In human relations, if someone already has the intention to turn away, his words will differ from before: although his position remains close, his face often shows a redness of shame, and the words he speaks will not be truthful.

中心疑者其辭枝。義曰：言人中心之間有所疑惑，則言辭各異，其心不定，其辭一出，紛然有異，若樹之有枝葉紛然盛多者也。吉人之辭寡。義曰：言吉善之人其辭寡少，不在言語，但黙而成之，安而行之者也。躁人之辭多。義曰：言剛躁之人其辭繁多，不假思慮而言辭紛亂而出者也。

The text says: Those who harbor doubts in their hearts speak in a scattered and unfocused manner. Hu Yuan explains: When a person has doubts in their mind, their words become inconsistent; since their mind is uncertain, once they speak, their words become confused and divergent, just like the branches and leaves of a tree growing in a disorderly and tangled manner. The text also says: The virtuous and benevolent speak little. Hu Yuan explains: The virtuous and benevolent speak little because they do not expend effort on words, but instead silently accomplish things and carry out actions steadily and firmly. The text also says: Those with impetuous temperaments speak much. Hu Yuan explains: Those who are stubborn and impetuous speak in a complex and confused manner, without reflection, and their words flow out in a disorderly manner.

誣善之人其辭游。義曰：言誣罔善人之人，其心矯詐，其言虛誕，架虛為實，従無入有，自然其言辭遊蕩虛浮者也。失其守者其辭屈。義曰：言人居失其時，失其所守，不遂其志，志無所伸，必其辭屈撓者也。凡此六事，皆大易之中六爻之位述此之意者也。

The text says: Those who slander the virtuous speak in a wavering and uncertain manner. Hu Yuan explains: The person who slanders the virtuous has a deceitful and cunning heart, speaks falsely and absurdly, fabricates things out of nothing, and creates something from nothing. Therefore, his words must necessarily be superficial and unstable, unable to grasp the truth. The text also says: Those who lose their moral integrity speak in a defeated and desperate manner. Hu Yuan explains: When a person is not in the right time and has lost the virtue he should uphold, his aspirations cannot be realized and his ambitions cannot be expressed, his words will inevitably be weak and inadequate. The above six types of speech patterns are all expressed by the Zhou Changes through the relationships of the six lines.

義曰：夫周易說卦者，此是孔子第八翼也。以其伏羲畫八卦之後，文王重為六十四，復作爻彖之辭，以明卦爻之義，然其理或有未盡之事，孔子又作此說卦，以陳說諸卦之情偽、爻彖之義理，故謂之說卦。昔者聖人之作易也，幽贊於神明而生蓍。義曰：言昔者聖人之作為大易之道，以盡天地之理、人事之要，又通明贊助於鬼神，以生用蓍之法，然後揲蓍以求其萬物之數者也。

Hu Yuan explains: The "Sayings on the Trigrams" in The Zhou Changes is the eighth of the ten appendices written by Confucius. After Fuxi drew the eight trigrams, King Wen combined pairs of trigrams to form the sixty-four hexagrams, and wrote the "彖辞" and "爻辞" to explain the meanings of the hexagrams and their lines; however, there were still some unexplained principles within them. Therefore, Confucius wrote this essay "Sayings on the Trigrams" to explain in detail the actual situations and symbolic meanings represented by each hexagram, as well as the principles contained in the "彖辞" and "爻辞," hence the name "Sayings on the Trigrams." The "Sayings on the Trigrams" begins by saying: In ancient times, the sage created The Zhou Changes, secretly receiving the aid of divine spirits, thus giving rise to the method of divination using the yarrow stalks. Hu Yuan explains: In ancient times, the sage created the way of The Zhou Changes in order to exhaust the principles of heaven and earth and the essentials of human affairs; he was also able to understand and rely upon the subtle powers of ghosts and spirits, thus giving rise to the method of divination using the yarrow stalks, and then using the division of the yarrow stalks to investigate the numbers of all things.

參天兩地而倚數。義曰：言聖人既畫成八卦，作為大易，上準擬於天地，下幽贊於神明，是以生其用蓍之法，以揲求天地之數。是以參天兩地而倚數者，因其天地生成之數以分陰陽竒偶之數也。生數則以一三為天之生數，二四為地之生數；因其天地之生數，又有七九八六之數以為天地之成數。然後分天地竒偶、老陰老陽、少陰少陽之數，自此而立矣。

The Sayings on the Trigrams state: Taking the number three from Heaven and the number two from Earth as the basis for establishing numbers. Hu Yuan explains: After the sage created the Eight Trigrams and composed the Zhou Changes, he took Heaven and Earth as his model and secretly harmonized with the divine. Thus, the method of using yarrow stalks was established, relying on dividing the stalks to seek the numbers of Heaven and Earth. The phrase "three for Heaven and two for Earth, leaning on numbers" refers to distinguishing between yin and yang odd and even numbers according to the numbers that generate all things. The primary numbers are one and three for Heaven, as they are odd; two and four for Earth, as they are even. Adding five to each of these primary numbers gives seven and nine for Heaven, and eight and six for Earth. These are the completed numbers of Heaven and Earth. With this system of numbers, the distinction between Heaven and Earth, odd and even, and the four types of yin and yang lines corresponding to the numbers six, nine, eight, and seven are thus established.

觀變於陰陽而立卦。義曰：言聖人因其天地生成之數，分其竒偶之象，是以觀其竒偶之數、陰陽變動之理，而立成一卦者也。發揮於剛柔而生爻。義曰：言聖人既能參天兩地而倚數，又觀陰陽之變動而立成一卦，又察其變化之道、得失之理，發越揮散剛柔之體，互相資取而生於六爻也。

The Book of Changes says: Observe the changes of yin and yang to establish the trigrams. Hu Yuan explains: The sage based the numbers of heaven and earth's generation, distinguishing between odd and even forms. Thus, by observing the combinations of odd and even numbers and the principles of the waxing and waning of yin and yang, he established a trigram. The Book of Changes also says: By unfolding the principles of firmness and flexibility, the lines of the trigrams are generated. Hu Yuan explains: The sage, having established numbers based on heaven three and earth two, could also observe the changes of yin and yang to form a trigram. Then, further examining the principles of change, gain and loss, he unfolded the forms of firm lines and flexible lines, allowing them to rely on and support each other, thus generating the six lines of a trigram.

和順於道徳而理於義。義曰：言八卦之位、大易之道，上以通於天地，下又和合參順聖人之道徳，又窮極萬物之象、人事之義理，以成變化之道者也。窮理盡性以至於命。義曰：言大易之道，爻象之設，上既通於天地，下又贊於鬼神，又發揮剛柔之體而分其爻，又和順聖人之道徳而理於義，又窮極萬物之理，以盡萬物之性，以至於命者也。命者，則謂長短凶折夭亾之類是也。

The Sayings on the Trigrams state: To harmonize with morality and make things and principles each find their proper place. Hu Yuan explains: The positions of the Eight Trigrams and the principles of the Zhou Changes reach upward to connect with heaven and earth, and downward to harmonize with the morality of the sage. They also investigate the forms of all things and the principles of human affairs, thus achieving the way of change. The Sayings on the Trigrams also state: To investigate principles and fully reveal the nature, until one understands the mandate of heaven. Hu Yuan explains: The way of the Zhou Changes, in establishing its lines and images, reaches upward to connect with heaven and earth, and downward to receive assistance from spirits and deities. Then, by unfolding the nature of yin and yang, the lines are divided, and they harmonize with the morality of the sage, making things and principles each find their proper place. Then, by investigating the principles of all things to fully reveal their nature, it ultimately concludes in "ming." What is meant by "ming" is the length of life, the misfortunes and early death that are not under one's control.

然則大易之道皆能盡萬物之性，又能盡人之性者，蓋性者皆天所稟受之善性者也。若能守己之性，不陷於邪佞，則其命可以知矣；若人不能守己之性，而放僻邪侈，無所不至，則其命不能固矣。是故大易之道，爻象之間有變有動，皆所以盡人之性命者，使人觀之則趨吉背凶、向善改惡也。

The Way of the Zhou Changes can exhaust the nature of all things and also exhaust the nature of human beings, because what is called nature is the good essence given by Heaven. If a person can hold fast to his own nature and not fall into wickedness, flattery, or deceit, then his destiny can be known; if a person cannot hold fast to his nature and indulges in perverse behavior, extravagance, and reckless actions, capable of anything, then his destiny cannot be preserved. Therefore, the Way of the Zhou Changes sets up various changes between lines and images, entirely to exhaust human nature and destiny, so that when people read it, they can know to move toward good fortune and avoid misfortune, to follow the virtuous path and reform evil deeds.

昔者聖人之作易也，將以順性命之理。義曰：自此已下至「六位而成章」為一章，以明卦爻之意也。言古者聖人所以畫為八卦、作為大易者，蓋以上順天地之命，下順萬物之性。既能順天地萬物生成之性命，則其言吉凶之道、情偽之理，無不備載於其間也。

The Sayings on the Trigrams state: Formerly, the sages composed The Zhou Changes in order to follow the principles of nature and destiny. Hu Yuan explains: From this sentence to the end of the passage "six positions form a chapter" constitutes one chapter, which is used to explain the purpose of the trigrams and lines. In ancient times, the sages drew the eight trigrams and created The Zhou Changes because they wished to follow the destiny bestowed by heaven and earth above, and to follow the nature of all things below. Since they were able to follow the nature and destiny of the generation, nurturing, and transformation of all things, then the principles of good and bad fortune and the distinctions of truth and falsehood that they spoke of were all fully recorded in The Zhou Changes.

是以立天之道曰陰與陽，立地之道曰柔與剛。義曰：言大易之道既以盡天地萬物生成之性命，是以立天之道曰陰與陽。其地能承受天之氣而生成萬物，是以立地之道曰柔與剛，言其天地陰陽剛柔二氣上下交感而成剛柔之理也。立人之道曰仁與義。義曰：天地既立，則人生於其間。人既生於其問，則立仁義之道以本於人。仁者，博愛之謂仁也；義者，行而宜之，合於道則謂義。又因其人而立仁義之道，以生成於天下也。

The Sayings on the Trigrams state: Therefore, the principle of Heaven is called yin and yang, and the principle of Earth is called flexibility and firmness. Hu Yuan explains: Since the Way of the Zhou Changes seeks to comprehend the vital energies of all things in heaven and earth, Heaven's principle is summarized as yin and yang. Earth receives the qi from Heaven and nurtures all things, so Earth's principle is summarized as flexibility and firmness. This means that the two energies of yin and yang in heaven and earth interact above and below, and when they descend to Earth, they condense into the forms of flexibility and firmness. The Sayings on the Trigrams also state: The principle of human beings is called benevolence and righteousness. Hu Yuan explains: After Heaven and Earth have established their principles, human beings are born between them. Since human beings are born within this realm, they must establish the principles of benevolence and righteousness as the foundation for their conduct. Benevolence means loving all broadly; righteousness means acting in accordance with appropriateness, and anything that conforms to the right path is called righteousness. The sage established the principles of benevolence and righteousness according to the actual nature of human beings, using them to cultivate and perfect the world.

兼三才而兩之，故易六畫而成卦。義曰：言伏羲既畫八卦之後，但以三爻為一卦，故上一爻以象天，中一爻以象人，下一爻以象地，以盡三才之道。後世聖人因而兼之，重其三才之道，兼而兩之，以六畫而成一卦，故上二爻以象天，中二爻以象人，下二爻以象地，六爻既備，以成一卦之理。

The Sayings on the Trigrams state: Combining heaven, earth, and humanity and doubling it, the Zhou Changes use six lines to form a single hexagram. Hu Yuan explains: After Fuxi created the eight trigrams, each trigram used only three lines. The top line represented heaven, the middle line represented humanity, and the bottom line represented earth. These three lines expressed the principle of the three elements of heaven, earth, and humanity. Later sages built upon this by adding another layer of the three elements, each occupying two lines. Thus, six lines were used to form a hexagram: the top two lines represented heaven, the middle two lines represented humanity, and the bottom two lines represented earth. Only when all six lines are complete does the meaning of a hexagram become fully established.

分陰分陽，迭用柔剛，故易六位而成章。義曰：既以六畫而成卦，又以一三五為陽位，二四六為陰位，分為陰陽之道，陰則為柔，陽則為剛。因其六爻之位，分其陰陽之象，用其剛柔之理，交相錯雜，或升或降，故此大易之道六爻之間上下變動而成其文章者也。

The Sayings on the Trigrams state: By distinguishing the positions of yin and yang, and alternately using soft and hard lines, the Zhou Changes use six positions to create a structured and orderly pattern. Hu Yuan explains: After using six lines to form a single hexagram, it is further specified that the first, third, and fifth lines, counted from the bottom, are yang positions, while the second, fourth, and sixth lines are yin positions. This distinction separates the two principles of yin and yang: yin takes the soft, and yang takes the hard. By assigning the images of yin and yang to the six line positions, and applying the principles of hardness and softness, they intermingle and alternate, rising and falling. Thus, the six lines of the Zhou Changes move up and down, creating a pattern as intricate as a decorative design.

天地定位，山澤通氣，雷風相薄，水火不相射，八卦相錯，數往者順，知來者逆。義曰：此一章言伏羲畫卦之始，始因天地定位之後作為八卦。故因天地之道畫為乾坤之象，取山之象為艮，澤之象為兌，雷之象為震，風之象為巽，水之象為坎，火之象為離。因天地定位之後，取此山澤雷風水火之象，畫為八卦，以盡萬物之理、萬事之情。

The Sayings on the Trigrams state: Heaven and Earth are fixed in their positions above and below; mountains and marshes communicate with each other through their energies; thunder and wind interact with each other; water and fire do not extinguish each other; the eight trigrams intermingle with each other. Calculating past events follows the order of coming, while predicting future events goes against the order of coming. Hu Yuan explains: this chapter discusses Fuxi's initial creation of the trigrams. After he had determined the positions of Heaven and Earth, he created the eight trigrams. Therefore, he first drew the images of Qian and Kun according to the principles of Heaven and Earth. Then he took mountains to represent Gen, marshes to represent Dui, thunder to represent Zhen, wind to represent Xun, water to represent Kan, and fire to represent Li. This method of taking images from natural phenomena to determine the forms of the trigrams is called "taking images." After the positions of Heaven and Earth were fixed, he also took the images of mountains, marshes, thunder, wind, water, and fire, and combined them into the eight trigrams, using them to exhaust the principles of all things and the situations of all affairs. The order of Qian in the south, Kun in the north, Li in the east, and Kan in the west arranged in this chapter is later called "Earlier Heaven" trigrams, referring to the natural order before things were differentiated.

後世聖人觀其天地生成之體，又艮有止靜之徳，澤有潤物之性，山澤之象其氣可以相通。又因雷之能震動萬物，風之能發生萬物，又取雷風之象能相擊搏以生萬物。又觀水火之性不相資射，言水之性其性溼而潤下，火之性其性燥而炎上，因其水火之性不相資射，以成八卦之象，互相變動，互相錯雜，以推測其物理，以稽考其人之情偽。

Later sages observed the forms of heaven and earth nurturing all things, and noticed that the mountain, symbolized by the trigram Gen, possesses the virtue of stillness and stability, while the marsh, symbolized by the trigram Dui, has the nature of moistening and nurturing all things. Mountains are high and marshes are low, and the energies of the two can communicate with each other. Also, since thunder can shake and move all things, and wind can promote the growth of all things, they took the images of thunder and wind, observing how they strike and move together to generate all things. They also observed that the natures of water and fire do not destroy each other: water is moist and flows downward, while fire is dry and rises upward, each following its own path without extinguishing the other. The sages used these characteristics to form the images of the eight trigrams, allowing them to change and interact with each other, in order to investigate the physical principles of all things and examine the true feelings and falsehoods of human hearts.

分其竒偶之數，人之過去未來之事，若數其已往之事，則以順而數之，言其易知也；若數其未來之事，則以逆而數之，言其難知也。是故聖人因此大易之象，逆人之吉凶之兆，皆以逆數之術，以前萬民之用，使人知其吉而背其凶也。是故易逆數也。義曰：言此大易之道，八卦之理交相錯雜，以盡吉凶，然而皆逆知來事，以前萬民之用也。

Dividing numbers into odd and even ones is used to calculate past and future human affairs. When calculating past events, one proceeds in the order of time, since that is easy to know; when calculating future events, one goes backward in time, since that is difficult to know. Therefore, the sages use the hexagrams of the Zhou Changes to foresee the auspicious and ominous signs of human affairs, employing the method of reverse calculation, in order to lead the people ahead of their actions, enabling them to know where to seek auspiciousness and avoid danger. The "Shuo Gua" therefore states: the Zhou Changes is a discipline of reverse calculation. Hu Yuan explains: the way of the Zhou Changes, the meanings of the eight trigrams interweave with each other, covering all auspicious and ominous situations; and its main effort lies in foreseeing future events by going against the flow of time, so as to guide the people before they take action.

雷以動之。義曰：此一節總明八卦養物之功也。風以散之。義曰：言雷能鼓動萬物，風能散育萬物也。雨以潤之。義曰：潤，滋也，萬物之生非雨而不潤也。日以晅之。義曰：既雨以潤之，又日以乾晅之。艮以止之。義曰：艮以止靜之徳，止於萬物而不使過其分也。兌以說之。義曰：兌能和說萬物，使之成就也。乾以君之。義曰：乾以剛健君臨於物也。坤以藏之。義曰：坤以柔順能含藏於物也。此八卦交相錯雜，然後能成於物也。

The Sayings on the Trigrams state: Thunder comes to shake and move all things. Hu Yuan explains: This section generally discusses the function of the Eight Trigrams in nurturing all things. The text says wind comes to scatter all things. This refers to thunder being able to stir up all things and inspire them to rise, while wind can spread the vital energy and nurture all things. The text says rain comes to moisten all things. "Moistening" means nourishing, and the growth of all things depends on rainwater to receive its nourishment. The text says the sun comes to warm all things. After being moistened by rain, they also need the sun's heat to dry them. The text says Gen comes to stop all things. Gen possesses the virtue of stillness and stability, capable of restraining all things so they do not exceed their proper limits. The text says Dui comes to bring joy to all things. Dui can influence all things with a harmonious and joyful energy, enabling them to achieve their proper forms. The text says Qian comes to govern all things. Qian rules over all things with the virtue of strength and vigor. The text says Kun comes to gather all things. Kun contains and gathers all things with the virtue of gentleness and compliance. These eight functions intermingle and combine, and thus all things are able to be generated.

帝出乎震，齊乎巽，相見乎離，致役乎坤，說言乎兌，戰乎乾，勞乎坎，成言乎艮。義曰：帝者，生物之宗，以尊而言之則謂之帝，此復言八卦之用也。言帝之始生萬物，必自震而始；潔齊萬物，則在乎巽；令萬物相見而繁盛，必在乎離；致役萬物，則在乎坤；和說萬物，必在乎兌；陰陽相戰，必在乎乾；受賜萬物，則在乎坎；能成萬物，則在乎艮者也。

The "Say on the Trigrams" states: The heavenly mandate of nurturing begins with Zhen, becomes orderly with Xun, becomes visible with Li, becomes fully employed with Kun, becomes joyful with Dui, becomes contention with Qian, becomes comfort with Kan, and becomes completion with Gen. Hu Yuan explains: "Di" refers to the supreme ruler who nurtures all things, hence called "Di" due to its supreme status. This passage further discusses the functions of the Eight Trigrams. The heavenly mandate nurtures all things, beginning with Zhen; making all things clean and orderly falls under Xun; making all things appear and flourish falls under Li; employing all things to their fullest capacity falls under Kun; making all things harmonious and joyful falls under Dui; the contention between yin and yang falls under Qian; all things receiving the nourishment and rest falls under Kan; and finally achieving completion falls under Gen. This section discusses the sequence of Zhen in the east, Li in the south, Dui in the west, and Kan in the north, which differs from the previous chapter. Later scholars refer to this as the "Later Heaven" trigrams, describing the actual sequence of the four seasons and the growth, flourishing, and storage of all things.

萬物出乎震，震東方也。齊乎巽，巽東南也。齊也者，言萬物之潔齊也。離也者明也，萬物皆相見，南方之卦也，聖人南面而聴天下，嚮明而治，蓋取諸此也。義曰：言萬物出乎震，震東方者，以震是東方之卦，斗杓指東為春主生，故萬物皆由震而出也。齊乎巽者，以巽是東南之卦，斗杓指東南之時，萬物潔齊而不相瀆亂也。離者明也，以離是南方之卦，萬物盛大必假離而臨照之，故萬物相見必自離而後可明也。然而聖人之治天下，必法此離為日之象，以明天下之事，取其明無所不矚之義也。

The *Say on the Trigrams* says: All things arise from Zhen, which belongs to the East; when reaching Xun, they become orderly, and Xun belongs to the Southeast. The term "qi" means that all things become clean and well-ordered. Li represents brightness; all things here become visible to each other, and it is the trigram of the South. The sage faces south to govern the world, facing the light to administer affairs, probably following this principle. Hu Yuan explains: saying that all things arise from Zhen and that Zhen belongs to the East is because Zhen is the trigram of the East. When the handle of the Big Dipper points to the East, it is spring, which governs growth and development, so all things sprout from Zhen. This method of assigning the eight trigrams to the four cardinal directions is called establishing "directions." When it says that reaching Xun brings order, it is because Xun is the trigram of the Southeast. When the handle of the Big Dipper points to the Southeast, all things grow clean and orderly without confusion. When it says Li represents brightness, it is because Li is the trigram of the South. For all things to flourish, they must be illuminated by the brightness of the fire represented by Li, so they become visible to each other, and only after reaching the position of Li do they become clear. The sage governing the world certainly follows the example of the sun represented by Li, using it to illuminate all matters, taking the meaning of universal brightness and all-encompassing vision.

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

The *Say on the Trigrams* says: "Kun represents the earth, which nurtures all things, so the function of subjugation is attributed to Kun. Dui corresponds to autumn, a time when all things are joyful, so the sentiment of joy is attributed to Dui. The trigram Qian is associated with conflict, because Qian is the trigram of the northwest, representing the confrontation between yin and yang energies. Kan represents water, which is the trigram of the north, and also the trigram of reward, as all things find their resting place here, so the function of reward is attributed to Kan. Gen belongs to the northeast trigram, where all things have completed the end of one cycle and begun the start of another, so the function of accomplishment is attributed to Gen."

義曰：坤者地也，以地能生養萬物，是有勞役之事，故曰致役乎坤。兌者說也，萬物說兌必在於秋，故兌為正秋之卦也。然不言方而言秋者，以兌說萬物非止於一方，故言秋也。戰乎乾者，以乾是純陽之卦，主於西北，西是陰地而乾居之，是有陰陽相薄之義，故曰戰乎乾。

Hu Yuan explains: Kun represents the earth, which can nurture and sustain all things, and within this nurturing process lies the toil and labor involved. Therefore, the merit of labor and service is attributed to Kun. The meaning of Dui is joy and delight; when all things rejoice, it must be in autumn, so Dui is the hexagram associated with autumn. Here, unlike other instances, the direction is not specified but rather the season is mentioned, because the joy brought by Dui is not confined to the western region alone. Hence, the season is used instead of the direction. As for the statement that there is a conflict at Qian, this is because Qian is the hexagram of pure yang, which governs the northwest direction; the western region, which is originally a place of yin, is occupied by Qian, the hexagram of pure yang. The interaction between yin and yang energies here is intense and opposing, hence the description of conflict at Qian.

坎者水也，北方之卦也，上下皆坎，有水之象焉。水行不舍晝夜，所以為勞。萬物之生非水而不滋益，故曰萬物之所歸也。艮者東北之卦也，萬物之所成終、萬品之所成始，皆由艮以本之，其位在丑寅，故曰東北之卦也。

Kan represents water and is the trigram of the north; this trigram has both upper and lower parts as Kan, clearly showing the image of water. Water flows ceaselessly day and night, so it is taken as the trigram of toil and hardship. Since all things depend on water for nourishment, it is said that all things find their resting place here. Gen is the trigram of the northeast. All things here conclude one cycle of growth and begin another cycle of sprouting, with both the end and the beginning rooted in Gen. According to the directions associated with the twelve earthly branches, Gen is located between Chou and Yin, at the intersection of due north and due east, hence it is called the trigram of the northeast.

神也者，妙萬物而為言者也。義曰：此已下一節，明八卦生成之用也。言八卦運動，交相錯雜，以妙萬物，然而求其真宰之用，無有逺近，不知所以然而然，是其用如神也。然則謂之神者，以其無形無狀，人之所不見者也。

The "Say on the Trigrams" states: The term "spirit" refers to its ability to cause changes in all things in an unpredictable manner. Hu Yuan explains: From here onwards, the following section explains the function of the Eight Trigrams in generating and nurturing all things. The Eight Trigrams operate continuously and intermingle with each other, causing changes in all things to be mysterious and unpredictable. However, if one asks who is in charge, the master cannot be found, whether far or near. People only see things happening naturally, but cannot explain why. This kind of function is almost like a spirit. It is called a spirit because it has no form or shape, and is invisible to the human eye.

動萬物者莫疾乎雷，撓萬物者莫疾乎風，燥萬物者莫熯乎火，說萬物者莫說乎澤，潤萬物者莫潤乎水，終萬物始萬物者莫盛乎艮。故水火相逮，雷風不相悖，山澤通氣，然後能變化既成萬物也。義曰：動者，鼓動也，言鼓動萬物莫疾乎雷。震者雷之象，故不言震而言雷也。撓散萬物者莫疾乎風，風者巽之象。乾燥萬物莫熯乎火，火者離之象也。兌說萬物莫說乎澤，兌者澤之象也。滋潤萬物莫潤乎水，水者坎之象也。終始萬物者莫盛乎艮，艮者止之象也。

The Book of Changes says: Nothing is more vigorous in stirring up all things than thunder, nothing more powerful in shaking all things than wind, nothing more intense in drying all things than fire, nothing more harmonious in pleasing all things than marshland, nothing more nourishing in moistening all things than water, and nothing more complete in ending and beginning all things than mountain. Therefore, water and fire follow each other, thunder and wind do not contradict each other, mountain and marsh communicate with each other, and only then can transformation and movement occur, thus producing all things. Hu Yuan explains: "Motion" refers to stirring, and nothing is more vigorous in stirring all things than thunder; the trigram Zhen takes the image of thunder, so here it is not mentioned as Zhen but directly called thunder. Nothing is more powerful in shaking and dispersing all things than wind; wind is the image of the trigram Xun. Nothing is more intense in drying all things than fire; fire is the image of the trigram Li. Nothing is more harmonious in pleasing all things than marshland; marshland is the image of the trigram Dui. Nothing is more nourishing in moistening all things than water; water is the image of the trigram Kan. Nothing is more complete in ending and beginning all things than mountain; mountain takes the image of stillness, which is the image of the trigram Gen.

水火之性雖不相入，然而相逮，有相資之理；雷風相薄而不相悖逆，山澤相懸而能通氣。夫如是，然後能成變化之道、生成之理也。然則艮不言山而言艮者，以其動撓燥潤之功是雷風水火之性，至於終始萬物之義，于山為，故言艮而不言山也。然而雷風相薄而不言相逆者，蓋雷風若相悖逆，則生物之理息，故言相薄而不言悖逆也。

Water and fire, though their natures are mutually incompatible, can follow each other in sequence, for there is a principle of mutual reliance between them. Thunder and wind interact with each other without opposing one another. Mountains are high and marshes are low, with a great difference in their forms, yet their energies can still communicate with each other. Only in this way can the principles of transformation and generation be realized. As for the previous sentences, they all refer to physical phenomena, but the hexagram Gèn (Stillness) does not refer to mountains but to Gèn itself. This is because the functions of stirring, shaking, drying, and moistening are inherent in thunder, wind, water, and fire. The aspect of concluding and initiating all things cannot be adequately expressed by the image of a mountain alone, so it is better to use the name of the hexagram Gèn rather than the image of a mountain. The original text seems to have a missing character, but its meaning can still be inferred. As for the statement that thunder and wind interact without saying they oppose each other, it is because if thunder and wind truly opposed each other, the principle of generating and nurturing all things would be cut off. Therefore, it is said they interact rather than oppose.

乾，健也；坤，順也；震，動也；巽，入也；坎，陷也；離，麗也；艮，止也；兌，說也。義曰：此一節說八卦名訓也。乾象天，運行不息，故為健；坤象地，能承順事，故為順；震象雷，能奮動萬物，故為動；巽象風，無所不入，故為入；坎象水，水居險陷，故為陷；離象火，能著於物，故為麗；艮象山，山有止靜之徳，故為止；兌象澤，能澤潤萬物，故為說也。

The Book of Changes says: Qian represents strength and vigor, Kun represents softness and compliance, Zhen represents movement, Xun represents penetration, Kan represents depression, Li represents attachment, Gen represents stillness, and Dui represents joy. Hu Yuan explains: this passage discusses the interpretation of the names of the eight trigrams, which represent the fundamental characteristics of each trigram. Qian is taken as the image of heaven, for heaven's movement never ceases, so it is defined as strength and vigor; Kun is taken as the image of earth, for earth can bear and comply with heaven's gifts, so it is defined as softness and compliance; Zhen is taken as the image of thunder, for thunder can stir up all things, so it is defined as movement; Xun is taken as the image of wind, for wind can penetrate everywhere, so it is defined as penetration; Kan is taken as the image of water, for water always flows into low and dangerous places, so it is defined as depression; Li is taken as the image of fire, for fire must be attached to something else to burn, so it is defined as attachment; Gen is taken as the image of mountain, for mountain has the virtue of stillness and stability, so it is defined as stillness; Dui is taken as the image of marsh, for marsh water can nourish all things, so it is defined as joy.

乾為馬，坤為牛，震為龍，巽為雞，坎為豕，離為雉，艮為狗，兌為羊。義曰：此一節說八卦畜獸之象也，所謂逺取諸物者此也。乾為馬，健速之物也；坤為牛，至順能任重也；震為龍，潛動而變於陰也；巽為雞，體多陽，輕舉之物，主於下也；坎為豕，豕主汙溼，故為豕也；離為雉，有文章也；艮為狗，狗能善守禁止外人，故為狗；兌為羊，外柔而不害物也。

The Sayings on the Trigrams state: The Trigram Qian takes its image from the horse, the Trigram Kun from the ox, the Trigram Zhen from the dragon, the Trigram Xun from the chicken, the Trigram Kan from the pig, the Trigram Li from the pheasant, the Trigram Gen from the dog, and the Trigram Dui from the sheep. Hu Yuan explains: This passage discusses the images of the Eight Trigrams derived from animals. This is the approach mentioned in the Commentary on the Hexagrams, which takes images from external things. Qian is paired with the horse, as the horse is strong and vigorous, and moves swiftly; Kun is paired with the ox, as the ox is docile and capable of bearing heavy loads, matching the gentle and carrying nature of Kun; Zhen is paired with the dragon, as the dragon resides in water and can rise and change, corresponding to Zhen's single yang line moving within two yin lines; Xun is paired with the chicken, as the chicken has a strong yang energy, is light and can fly, yet ultimately resides on the ground, just as the wind moves from above to below; Kan is paired with the pig, as the pig prefers to dwell in damp places, similar to the nature of water represented by Kan; Li is paired with the pheasant, as the pheasant has colorful feathers, matching the brightness of Li; Gen is paired with the dog, as the dog is good at guarding the gate and blocking outsiders, corresponding to Gen's nature of stopping; Dui is paired with the sheep, as the sheep is gentle on the outside without harming things, matching Dui's nature of harmony and joy.

乾為首，坤為腹，震為足，巽為股，坎為耳，離為目，艮為手，兌為口。義曰：此一節說八卦人身之象也，所謂近取諸身者此也。乾尊在上，故為首；坤能包容萬物，故為腹；震動在下，故為足；巽順於人，故為股；坎陽明在內，故為耳；離陽明在外，故為目；艮能止靜其物，故為手；兌能和說於人，故為口。

The Sayings on the Trigrams state: The Trigram Qian takes its image from the head, the Trigram Kun takes its image from the abdomen, the Trigram Zhen takes its image from the feet, the Trigram Xun takes its image from the thighs, the Trigram Kan takes its image from the ears, the Trigram Li takes its image from the eyes, the Trigram Gen takes its image from the hands, and the Trigram Dui takes its image from the mouth. Hu Yuan explains: This passage discusses how the Eight Trigrams take their images from different parts of the human body, which is the approach mentioned in the Commentary on the Hexagrams of taking images from one's own body. Qian is noble and occupies the highest position, hence it is paired with the head; Kun is capable of containing and bearing all things, hence it is paired with the abdomen; Zhen is active and occupies the lower position, hence it is paired with the feet; Xun is flexible and follows others, hence it is paired with the thighs; Kan has one yang line hidden within two yin lines, similar to hearing being internal, hence it is paired with the ears; Li has one yin line in the center and two yang lines outside, bright and visible externally, hence it is paired with the eyes; Gen can make things still, and the hands can hold things, hence it is paired with the hands; Dui can please others and speech comes from the mouth, hence it is paired with the mouth.

乾，天也，故稱乎父；坤，地也，故稱乎母。震一索而得男，故謂之長男；巽一索而得女，故謂之長女；坎再索而得男，故謂之中男；離再索而得女，故謂之中女；艮三索而得男，故謂之少男；兌三索而得女，故謂之少女。

The "Say on the Trigrams" states: Qian represents Heaven, so it is called the Father; Kun represents Earth, so it is called the Mother. Zhen is the first to seek and obtain a male, so it is called the Eldest Son; Xun is the first to seek and obtain a female, so it is called the Eldest Daughter; Kan is the second to seek and obtain a male, so it is called the Middle Son; Li is the second to seek and obtain a female, so it is called the Middle Daughter; Gen is the third to seek and obtain a male, so it is called the Youngest Son; Dui is the third to seek and obtain a female, so it is called the Youngest Daughter. Thus, the Eight Trigrams are arranged as a family consisting of the Parents and their six children.

義曰：此一節明乾坤六子父母之道也。索者，求也。乾為天，父之道也；坤為地，母之道也。二氣相求勝而男女生也，得父氣者為男，得母氣者為女。乾初求於坤而得長男曰震，乾生於坤也；坤之初求於乾而得長女曰巽，坤生於乾也；乾之再配於坤得中男曰坎，坤再配於乾得中女曰離；乾三配於坤得少男曰艮，坤三配於乾得少女曰兌。二氣相推，八卦著矣，男女之道備矣，天下之情見矣。

Hu Yuan explains: This section discusses how the trigrams Qian and Kun generate the six trigrams, just as parents give birth to children. "Suo" means to seek. Qian represents Heaven, which is the father's aspect; Kun represents Earth, which is the mother's aspect. The mutual interaction of yin and yang energies seeks and alternates, leading to the emergence of male and female: those receiving the father's energy become male trigrams, and those receiving the mother's energy become female trigrams. Qian first seeks from Kun, introducing one yang into the lowest position of Kun's body, resulting in Zhen, the eldest son; this is the generation of Qian's energy within Kun's body. Kun first seeks from Qian, introducing one yin into the lowest position of Qian's body, resulting in Xun, the eldest daughter. Qian secondly combines with Kun, placing one yang in the central position, resulting in Kan, the middle son; Kun secondly combines with Qian, placing one yin in the central position, resulting in Li, the middle daughter. Qian thirdly combines with Kun, placing one yang in the upper position, resulting in Gen, the youngest son; Kun thirdly combines with Qian, placing one yin in the upper position, resulting in Dui, the youngest daughter. The two energies thus mutually shift, fully revealing the system of the eight trigrams, completing the principle of mutual generation between male and female, and making the affairs of the world clearly visible.

乾為天，為圜，為君，為父，為玉，為金，為寒，為冰，為大赤，為良馬，為老馬，為瘠馬，為駁馬，為木果。義曰：此已下廣明卦象之義也。乾為天者，此廣明乾之象也。乾為天，剛健不息，萬物之宗也；為圜，周萬物也；為君為父，有尊嚴之道也；為金為玉，性堅剛也；為寒為冰，氣凝嚴也；為大赤，老陽之色也；為良馬，行健也；為老馬，行健之久也；為瘠馬，無其膚，其骨堅也；為駁馬，堅猛之至也；為木果，老而為實，生之本也。

The *Say on the Trigrams* lists the things symbolized by the Qian trigram: heaven, roundness, sovereign, father, jade, metal, cold, ice, bright red, good horse, old horse, thin horse, multicolored horse, and the fruit on a tree. Hu Yuan explains: what follows is a detailed explanation of the symbolic meanings of each trigram. Qian is paired with heaven because heaven is strong and vigorous, never ceasing in its movement, and is the sovereign of all things. It is paired with roundness because the heavenly body is round and encompasses all things. It is paired with sovereign and father because both hold a position of honor and authority. It is paired with metal and jade because metal and jade are hard and solid, matching the strength and firmness of Qian. It is paired with cold and ice because Qian corresponds to the northwest, where the energy is condensed and severe. It is paired with bright red because red is the color of the mature yang, and Qian is the pure yang trigram. It is paired with a good horse because it runs strongly; with an old horse because it has long been strong and experienced much; with a thin horse because its skin and flesh are not full but its bones are strong; with a multicolored horse because its nature is extremely firm and fierce. It is paired with the fruit on a tree because fruit is formed when the grass and trees have matured, and it is the foundation for the next cycle of growth, which perfectly matches Qian as the beginning of all things.

坤為地，為母，為布，為釜，為吝嗇，為均，為子母牛，為大輿，為文，為眾，為柄，其於地也為黒。義曰：此一節明坤之象也。坤為地，能生育萬物，故為母；為布，取其廣載也；為釡，取其化生成熟也；為吝嗇，取其生物不移也；為均，取其均平也；為子母牛，取其生育之順也；為大輿，取其能載萬物也；為文，取其色雜也；為眾，取其載物不一也；為柄，取其生物之本也；其於地也為黒，取其極陰之色也。

The *Say on the Trigrams* lists the things symbolized by the *Kun* trigram: earth, mother, cloth, cooking vessels, stinginess, fairness, mother and calf oxen, large carts, patterns, multitude, and handles. Regarding the color of the land, it is black. Hu Yuan explains: this passage elaborates on the symbolic associations of the *Kun* trigram. *Kun* is paired with earth, as earth nurtures all things, so it is also paired with mother. It is paired with cloth because the width of cloth allows it to be spread out and carry things. It is paired with cooking vessels because they can cook raw food, symbolizing *Kun*'s nurturing of things. It is paired with stinginess because earth produces all things yet holds on firmly without easily changing. It is paired with fairness because the earth is level and impartial. It is paired with mother and calf oxen because they are gentle during childbirth. It is paired with large carts because they can carry all things. It is paired with patterns because the earth has varied colors and appearances. It is paired with multitude because it carries many different kinds of things. It is paired with handles because it is the fundamental support for all things to grow, like the handle of an object that can be held. As for the color of the land, it is black, because black is the color of extreme yin, and *Kun* is the trigram of pure yin.

震為雷，為龍，為玄黃，為旉，為大塗，為長子，為決躁，為蒼筤竹，為萑葦；其於馬也，為善鳴，為馵足，為作足，為的顙；其於稼也，為反生；其究為健，為蕃鮮。義曰：此一節廣明震之象也。為雷，能震於物也；為龍，陰中之畜也；為玄黃，取其蒼雜之色也；為旉，取其敷布而生也；為大塗，取其剛動而上柔，萬物之出也；為長子，以其為初求也；為決躁，以其剛性之甚也；為蒼筤竹，取其堅貞而上虛也；為萑葦，以其類而列也。

The "Say on the Trigrams" lists the things symbolized by the Zhen trigram: thunder, dragon, a mixture of green and yellow colors, blooming flowers and buds, a broad road, the eldest son, decisiveness and impatience, young green bamboo, and reed grass. Regarding horses, it refers to a horse that is good at neighing, a horse with white on its left hind leg, a horse with all four legs white, and a horse with a white spot on its forehead. Regarding crops, it refers to seeds emerging from their shells. When examined to the extreme, it becomes strong and vigorous, and flourishing and lively. Hu Yuan explains: this section elaborately explains the symbolic representations of the Zhen trigram. It is paired with thunder because thunder can shake all things. It is paired with dragon because dragon is an animal that hides in the dark, matching the image of Zhen, which is one yang moving beneath two yin. It is paired with a mixture of green and yellow colors because this represents the mixed color of grass and trees when they first sprout, with a greenish hue mixed with yellow. It is paired with blooming flowers and buds because this represents the spreading of spring energy and the sprouting of all things. It is paired with a broad road because the Zhen trigram has one yang at the bottom that moves upward, while the two yin above are open and empty, like a broad road that opens up to allow all things to emerge. It is paired with the eldest son because Zhen is the first result of the union of Heaven and Earth. It is paired with decisiveness and impatience because of its overly urgent nature. It is paired with young green bamboo because bamboo is strong and straight, with a hollow center. It is paired with reed grass because it grows in clusters and is arranged in rows.

其於馬也，為善鳴，取其象雷聲之逺聞也；為馵足，取其剛在下也；為作足，取其一動也；為的顙，取其陽下應於上也。其於稼也為反生，取其反甲而出也。其究為健，取其剛行也；為蕃鮮，取其蕃育之盛也。

As for horses, one should select those that are good at neighing, so that their neighing is like thunder heard from afar; select horses with a white mark on the left hind foot, so that the white appears below, corresponding to the trigram Zhen (Thunder) with one yang line at the bottom; select horses with all four legs moving together, so that one movement leads to all four hooves running simultaneously; select horses with a white spot on the forehead, so that the bright yellow color of the yang energy is reflected from below to above. As for crops, one should select seeds that sprout with the shell inverted, so that when the grain seed germinates, it breaks through the shell, which is the image of Zhen (Thunder) awakening hibernating creatures. When examined to the extreme, it becomes strong and vigorous, taking its strength from being straight and forward-moving; it is paired with flourishing vitality, taking the spring energy that nurtures and brings about the flourishing growth of all things.

巽為木，為風，為長女，為繩直，為工，為白，為長，為髙，為進退，為不果，為臭；其於人也，為寡髮，為廣顙，為多白眼，為近利市三倍；其究為躁卦。義曰：此一節廣明巽之象也。為木，取其可揉而順也；為風，取其陽在上也；為長女，取其初求也；為繩直，取其齊一也；為工，取其能揉物為器也；為白，取其能潔於物也。

The *Sayings on the Trigrams* lists the things symbolized by the *Xun* trigram: wood, wind, the eldest daughter, the straightness of a measuring rope and compass, craftsmen, white color, length, height, indecisiveness, lack of decisiveness, and smell. In terms of human characteristics, it refers to sparse hair, a broad forehead, prominent white of the eyes, and a tendency to pursue profit with threefold gain. When examined to its extreme, it becomes the trigram of restlessness and impatience. Hu Yuan explains: this section elaborately explains the symbolic associations of the *Xun* trigram. It is paired with wood because trees can be bent and shaped flexibly and obediently. It is paired with wind because the *Xun* trigram has two yang lines above and one hidden yin line below, resembling the movement of wind above. It is paired with the eldest daughter because *Xun* is the first instance of the *Kun* trigram seeking the *Qian* trigram. It is paired with the straightness of a measuring rope and compass because a rope and compass straighten things when pulled. It is paired with craftsmen because craftsmen can bend materials into objects. It is paired with white color because wind can blow and cleanse, making things pure.

為長，取其風行之逺也；為髙，取其風性髙逺也；為進退，取其隨物之上下也；為不果，取其能樂於物也；為廣顙，取其有容也；為多白眼，取其色多白也；為近利，取其躁人之情多近利也；市三倍，取其生物之盛也；為躁卦，取勢躁急也。

Matching with length, it takes the long distance traveled by wind. Matching with height, it takes the lofty nature of wind, capable of rising to the highest point. Matching with indecisiveness, it takes the wind's tendency to rise and fall unpredictably, without a fixed direction. Matching with lack of decisiveness, it takes its tendency to follow things easily, being willing to accommodate, yet failing to make firm decisions. Matching with a broad forehead, it takes the capacity of a broad forehead, corresponding to the gentle nature of Xun. Matching with eyes having a lot of white, it takes that white part, which is the same as the white associated with Xun. Matching with seeking wealth and profit, it takes the impetuous nature of people who are eager for immediate gains. Matching with profit from trade three times over, it takes the flourishing of life, which is extended to mean abundant profits. Finally, it says that Xun, when examined to its extreme, becomes the Zao (Impetuous) hexagram, taking the urgent momentum of the wind's swift movement.

坎為水，為溝瀆，為隠伏，為矯輮，為弓輪；其於人也，為加憂，為心病，為耳痛，為血卦，為赤；其於馬也，為美脊，為亟心，為下首，為薄蹄，為曳；其於輿也，為多眚，為通，為月，為盜；其於木也，為堅多心。義曰：此一節廣明坎象也。為水，取其北方也；為溝瀆，取其水行無不通也；為隠伏，取其水行地中也；為矯輮，取其曲直得所也；為弓輪，取其激矢運行；其於人為加憂，取其險難也；為心病，取剛在中也；為耳痛，取其主聴也；為血卦，取其水行地中也；為赤，取其血色也。

The *Say on the Trigrams* lists the things symbolized by the *Kan* trigram: water, ditches, concealment, straightening and twisting, bows and chariot wheels. In terms of humans, it represents worry, heart disease, ear pain, a trigram associated with blood, and the color red. In terms of horses, it represents a horse with a beautiful back, a quick-tempered horse, a horse with its head lowered, a horse with thin hooves, and a horse that moves slowly. In terms of chariots, it represents chariots with many obstacles, chariots that move smoothly, the moon, and bandits. In terms of trees, it represents trees that are hard and have a large central core. Hu Yuan explains: this section elaborates on the symbolic representations of the *Kan* trigram. It is paired with water because *Kan* corresponds to the north, which is associated with water. It is paired with ditches because water flows continuously and has no obstruction. It is paired with concealment because water flows underground and is not visible. It is paired with straightening and twisting because water can be straight or winding and adapts accordingly. It is paired with bows and chariot wheels because bows can launch arrows and wheels can move forward, both being objects that have strength in their curves. In terms of humans, it is paired with worry because *Kan* represents danger, and people feel anxious when facing danger. It is paired with heart disease because the single yang line is submerged between two yin lines, similar to a blockage in the chest. It is paired with ear pain because *Kan* governs hearing in the human body. It is paired with a trigram related to blood because water flows through the earth, just as blood flows through the body. It is paired with the color red because blood is red.

其於馬也，為美脊，取其陽在中也；為亟心，取其急也；為下首，取其水流向下也；為薄蹄，取其水流行也；為曳，取其行地也。其於輿也，為多眚，取其重載也；為通，取其水行也；為月，取其水之明也；為盜，取其潛行也。其於木也，為堅多心，取其剛在內也。

For horses, if the horse has a beautiful back, take the trigram Kan (Water) with one yang in the center, like a horse's back rising in the middle; if the horse is quick-tempered, take the rushing water; if the horse has a drooping head, take water flowing downward; if the horse has thin hooves, take water flowing continuously, as thin hooves allow swift movement; if the horse is difficult to move, take water flowing along the ground. For vehicles, if there are many obstacles, take a heavily loaded vehicle which is prone to accidents, matching the dangerous pit of Kan; if the vehicle is for smooth travel, take water that flows everywhere without obstruction; if paired with the moon, take the cold and clear moonlight like water, and since the moon is yin and rules the night; if paired with thieves, take water flowing secretly, like thieves moving in secret. For trees, if the tree is hard with a large heart, take the trigram Kan with one yang yang in the center, like the solid heart of a tree.

離為火，為日，為電，為中女，為甲冑，為戈兵；其於人也，為大腹；為乾卦，為鱉，為蟹，為蠃，為蚌，為龜；其於木也，為科上槁。義曰：此一節廣明離之象也。為火，取南方也；為日，取火精也；為電，取有明也；為中女，取再求也；為甲冑，取剛在外也；為戈兵，取外剛利也。其於人也為大腹，取其陰在內也；為乾卦，取其日所烜也；為鱉、為蟹、為蠃、為蚌、為龜，皆取剛在外也；其於木也為科上槁，取其陰在中而空也。

The *Say on the Trigrams* lists the things symbolized by the *Fire* trigram, Li: fire, the sun, lightning, the middle woman, armor and helmets, and spears and weapons. In terms of the human body, it corresponds to a large abdomen; it is also associated with dryness, and with turtles, crabs, snails, clams, and tortoises. In terms of trees, it corresponds to hollow trunks with withered tops. Hu Yuan explains: this section elaborates on the symbolic associations of the Li trigram. It is associated with fire because Li governs the south, and the south is associated with fire. It is associated with the sun because the sun is the essence of fire. It is associated with lightning because lightning has the meaning of brightness. It is associated with the middle woman because Li is the second instance of the earth trigram seeking the heaven trigram. It is associated with armor and helmets because the Li trigram has two yang lines on the outside and one yin line in the middle, like strong armor protecting the body. It is associated with spears and weapons because weapons have a hard and sharp exterior, similar to the image of being hard on the outside and hollow in the middle. In terms of the human body, it corresponds to a large abdomen because there is a hollow yin line in the center, like the abdomen being hollow. It is associated with dryness because sunlight dries things. It is associated with turtles, crabs, snails, clams, and tortoises because these all have hard shells and soft insides, all taking the image of being hard on the outside. In terms of trees, it corresponds to hollow trunks with withered tops because there is a yin line in the center, the wood is hollow, and the top becomes dry.

艮為山，為徑路，為小石，為門闕，為果蓏，為閽寺，為指，為狗，為鼠，為黔喙之屬；其於木也，為堅多節。義曰：此一節廣明艮之象也。為山，取其靜而不動也；為徑路，取其可上而行中也；為小石，取其陽堅也；為門闕，取其止出入也；為果蓏，取其陽在上也；為閽寺，取其禁止也；為止，取其止物也；為狗為鼠，取其止人也；為黔喙之屬，取其剛喙而能喙物也；其於木也為堅多節，取其陽生也。

The *Shuogua* lists the things symbolized by the *Gen* trigram: mountain, narrow path, small stone, gate and pavilion, fruit on trees and melons on the ground, the gatekeeper and the palace attendant, finger, dog, rat, and fierce birds and beasts with black beaks. Regarding trees, it refers to their hardness and knots. Hu Yuan explains: this section elaborately explains the symbolic associations of the *Gen* trigram. It is paired with mountain, taking the stillness of mountain. It is paired with narrow path, taking the path winding up the mountain, leading to the middle. It is paired with small stone, taking the single yang line at the top, which is hard. It is paired with gate and pavilion, taking the function of gate and pavilion in stopping entry and exit, which matches the meaning of *Gen* (stopping). It is paired with fruit and melon, taking the single yang line at the top and two yin lines below, like fruit hanging on branches. It is paired with gatekeeper and palace attendant, taking their duty of guarding the gate and prohibiting idle people. As for the pairing with stopping, it takes the ability of *Gen* to stop external things. It is paired with dog and rat, taking the dog's ability to stop people and the rat's ability to remain hidden. It is paired with fierce birds and beasts with black beaks, taking their strong and powerful beaks capable of eating. Regarding trees, it is paired with hardness and knots, taking the gathering of yang energy forming knots.

兌為澤，為少女，為巫，為口舌，為毀折，為附決；其於地也，為剛滷；為妾，為羊。義曰：此一節廣明兌之象也。為澤，取潤下也；為少女，取三索也；為巫，取其順也；為口舌，取其能口說人也；為毀折，取其缺於上也；為附決，取柔附上非所麗也；其於地也為剛滷，取其下堅而上潤也；為妾，取其少女也；為羊，取其中壯而外順也。

The *Say on the Hexagrams* lists the things symbolized by the *Dui* hexagram: marshes, young women, shamans, speech, destruction and breaking, attachment followed by separation; in terms of land, it is hard salt-alkali land; it also represents a concubine and a sheep. Hu Yuan explains: this section elaborately explains the symbolic meanings of the *Dui* hexagram. It is paired with marshes because marsh water is moist and flows downward. It is paired with young women because *Dui* is the third instance of *Kun* seeking *Qian*. It is paired with shamans because shamans serve deities and convey human intentions with gentle and compliant behavior. It is paired with speech because the upper trigram of *Dui* is a single yin line, which opens and can speak to people. It is paired with destruction and breaking because the upper trigram of *Dui* is missing one line, like something broken from the top. It is paired with attachment followed by separation because a single yin line is attached to two yang lines, which is not appropriate, and eventually must separate. In terms of land, it is paired with salt-alkali land because the bottom of a marsh is hard while the top is moist and soaked, and over time it becomes salty. It is paired with a concubine because *Dui* represents a young woman, and a concubine is a woman in a lower position. It is paired with a sheep because a sheep is strong inside and compliant outside, matching the two yang lines inside and one yin line outside of *Dui*.

義曰：夫序卦者，所以序說六十四卦之義也。按文王既繇六十四卦，分為上下二篇，其先後之次，其理未見，在於常常之人故難曉矣。孔子就上下二篇，各序其相次之義，以序說六十四卦之本，因以發明大易之淵蘊，故謂之序卦。自乾坤而下至於既濟未濟，皆言相受之理也。

Hu Yuan explains: The "Xugua" section is used to explain in order the reasoning behind the arrangement of the sixty-four hexagrams. King Wen attached hexagram statements to the sixty-four hexagrams and divided them into upper and lower sections, but the order in which the hexagrams follow each other was not explicitly explained, making it difficult for ordinary people to understand. Confucius then, based on the upper and lower sections, arranged the meaning of the sequence between each hexagram, providing a basis for the order of the sixty-four hexagrams and thus revealing the profound meanings hidden in the "Zhouyi." Therefore, this section is called "Xugua." Starting from the hexagrams "Qian" and "Kun," it continues down to "Jijie" and "Weijie," and throughout, it explains how one hexagram leads to the next and how the next hexagram follows the previous one.

有天地然後萬物生焉，盈天地之間者唯萬物，故受之以屯，屯者盈也。義曰：夫乾卦是伏羲所畫八純之卦，乾者天之用也，生成之祖宗也，萬物之生必自乾而始，故乾為六十四卦之首也。然而獨陽不生，獨陰不成，陽不得陰，不能成生物之道；天不降，地無以為育物之理。故有天然後有地，地者載萬物之本也。坤者地之用也，坤能順承於天，以生成萬品之物，故以坤次於乾也。故乾坤者，天地之用，萬事之本始者也。然天地之生萬物，必須屯難然後成也，故草木之生莩甲之時，必先屯難而後至於盛大，盈滿於天地之間也，故屯卦所以次於乾坤也。

The *Xugua* says: After heaven and earth are formed, all things come into being; the fullness of all things fills the space between heaven and earth, so the next hexagram is *Zun* (*Obstruction*), for *Zun* means fullness. Hu Yuan explains: The *Qian* hexagram is one of the eight pure hexagrams drawn by Fuxi. *Qian* represents the function of heaven, which is the ultimate source of generating all things. The origin of all things must begin with *Qian*, so *Qian* is placed first among the sixty-four hexagrams. However, only yang cannot produce, and only yin cannot complete; if yang does not receive the cooperation of yin, it cannot achieve the way of generating all things. If heaven does not descend its qi, earth cannot carry out the principle of nurturing all things. Therefore, after heaven comes earth, for earth is the fundamental basis for bearing all things. The *Kun* hexagram represents the function of earth, which can gently and obediently receive the gifts from heaven, thus nurturing all kinds of things. Therefore, *Kun* follows immediately after *Qian*. The *Qian* and *Kun* hexagrams represent the functions of heaven and earth, and are the beginning of all things. Heaven and earth nurture all things, but they must first go through a difficult and arduous process to achieve this. When grass and trees sprout, they must first struggle and bend in the soil before they can grow tall and flourish, filling the space between heaven and earth. Therefore, the *Zun* hexagram comes after *Qian* and *Kun*.

屯者物之始生也，物生必蒙，故受之以蒙，蒙者蒙也，物之稺也。物稺不可不養也，故受之以需，需者飲食之道也。飲食必有訟，故受之以訟。訟必有眾起，故受之以師，師者眾也。眾必有所比，故受之以比，比者比也。比必有所畜，故受之以小畜。物畜然後有禮，故受之以履。

The "Xu Gua" says: "Zun is the time when all things first begin to sprout. Since things have just begun to sprout, they are naturally in a state of ignorance and confusion, hence the next hexagram is "Meng," which means ignorance, referring to the immaturity of things. Since immaturity cannot do without nurture, the next hexagram is "Xu," which discusses the way of nourishment through food and drink. When there is the advantage of food and drink, disputes and conflicts inevitably arise, hence the next hexagram is "Song," which refers to disputes. Once disputes arise, people must gather together to fight, hence the next hexagram is "Shi," meaning a gathering of people. When people gather together, they must have someone to rely on and support, hence the next hexagram is "Bi," meaning to be close and assist. Once people are close and supportive, they must accumulate resources, hence the next hexagram is "Xiao Xu," meaning a small accumulation. Once accumulation is achieved, there must be propriety and restraint, hence the next hexagram is "Lv," meaning to walk with propriety.

義曰：夫物既屯難而生，未至於盛大，故必蒙然而盤屈，盤屈不已，然後盛大，故以蒙卦次於屯也。然物生蒙昧，若不滋潤之以成生養之道，則不能成也，故以需卦次於蒙也。然而需者養也，飲食之道也，飲食之道養而不已，必有其爭訟之事，故以訟卦次於需也。然而爭訟不已，物情乖離，必有行師用兵之事，故以師卦次於訟也。行師不已，必須親比，故以比卦次於師也。然而親比之道貴於得正，既得其正，必有所畜，故以小畜次於比也。物既畜聚，必須合禮，故以履卦次於小畜也。

Hu Yuan explains: All things are born in hardship and have not yet grown to prosperity, so they must necessarily be in a state of confusion and constraint. They struggle and bend continuously, then they can reach prosperity, so the hexagram Meng comes after Zun. When things are newly born and in confusion, if they are not nourished and cultivated to complete the task of nurturing, they will not grow, so the hexagram Xu comes after Meng. Xu means nourishment, referring to the way of food and drink; when food and drink are continuously provided, people each seek what they desire, and disputes will inevitably arise, so the hexagram Song comes after Xu. Continuous disputes lead to people's hearts being discordant and separated, inevitably leading to military action, so the hexagram Shi comes after Song. Military action cannot last long, and people must eventually become close to each other, so the hexagram Bi comes after Shi. The way of mutual attachment values uprightness; when uprightness is maintained, there will naturally be accumulation, so the hexagram Xiao Xu comes after Bi. When wealth has been accumulated, it must be constrained by ritual, so the hexagram Li comes after Xiao Xu.

履而泰然後安，故受之以泰，泰者通也。物不可以終通，故受之以否。物不可以終否，故受之以同人。義曰：能行禮者其身必安，故以泰卦次於履也。安之既久，必有其否，故以否卦次於泰卦也。然而否之既久，其道必亨，必須和同，故以同人之卦次於否卦也。

The "Xugua" says: After practicing propriety, one attains smoothness; after smoothness, one attains peace, hence the "Tai" hexagram follows "Lv". "Tai" means smoothness. Things cannot remain smooth forever, hence the "Po" hexagram follows "Tai"; nor can they remain blocked forever, hence the "Tongren" hexagram follows "Po". Hu Yuan explains: Those who act according to propriety must be secure in themselves, hence "Tai" comes after "Lv". When peace has lasted long, it must turn into blockage, hence "Po" comes after "Tai". When blockage has lasted long, the trend must turn back to smoothness, and this turn requires people to be in harmony, hence "Tongren" comes after "Po".

與人同者，物必歸焉，故受之以大有。有大者不可以盈，故受之以謙。有大而能謙必豫，故受之以豫。義曰：既與人同，眾物必歸，必須大有其眾，故以大有次於同人也。既大有其眾，不可剛暴，必須謙順，故以謙卦次於大有也。然而既大有天下之眾，又能謙順，則人必悅豫而隨之，故以豫卦次於謙也。

The *Xugua* says: Those who can harmonize with others will have all things follow them, so the next is the *Dayou* hexagram. Once one has attained great success, he must not be arrogant, so the next is the *Qian* hexagram. Having great success and being humble and retiring will surely bring joy, so the next is the *Yu* hexagram. Hu Yuan explains: When one can harmonize with others, all people and things naturally follow him, thus the number of followers becomes extremely vast, so *Dayou* comes after *Tongren*. Once one has many followers, he must not be stubborn and fierce, but must be humble and gentle, so *Qian* comes after *Dayou*. Once one has the support of the whole world and can treat others with humility and kindness, the people's hearts will surely be joyful and willing to follow, so *Yu* comes after *Qian*.

豫必有隨，故受之以隨。以喜隨人者必有事，故受之以蠱，蠱者事也。有事而後可大，故受之以臨。義曰：天下既悅豫，則人樂然而隨之，故以隨卦次於豫也。然而以喜隨人，久而必極，必敗於成事，故以蠱卦次於隨卦也。事既已久敗，必須有才徳之人以臨治之，故以臨卦次於蠱也。

The "Xugua" says: Joy naturally brings followers, so the "Zui" hexagram comes next. Those who follow others based on temporary preferences will eventually cause disturbances, so the "Gu" hexagram follows. "Gu" means disturbance. With matters to handle, great achievements can be made, so the "Lin" hexagram comes next. Hu Yuan explains: After the world is joyful, people naturally tend to follow, so "Zui" comes after "Yu". Following others based solely on fleeting pleasure will eventually lead to extremes, ruining even accomplished affairs, so "Gu" comes after "Zui". "Gu" refers to the meaning of vessels left for a long time becoming infested with insects and ruined. When affairs have accumulated and decayed, capable and virtuous people must step forward to rectify the situation, so "Lin" comes after "Gu".

臨者大也，物大然後可觀，故受之以觀。可觀而後有所合，故受之以噬嗑。義曰：臨人之道必在中正，中正必有可觀，故以觀卦次於臨也。觀民之道必以徳化，徳化既行，必須去其剛梗之物，故以噬嗑次於觀也。嗑者合也，物不可以苟合而已，故受之以賁，賁者飾也。義曰：物既相合，必須修飾於外，故以賁卦次於噬嗑也。致飾然後亨則盡矣，故受之以剝。義曰：物既文飾，久而必敝，故以剝卦次於賁也。

The "Xugua" says: "Lín" means great; when things become great, they can be admired, so the "Guan" hexagram follows. When there is something to admire, people can harmonize with each other, so the "Shike" hexagram follows. Hu Yuan explains: The way of ruling from above and governing below must be based on uprightness and correctness; only with uprightness and correctness can there be something to admire, so "Guan" comes after "Lín". To observe and influence the people, one must rely on virtue; once virtue has been practiced, one must remove the strong and stubborn, like biting and cutting off something obstructive from the mouth, so "Shike" comes after "Guan". The "Xugua" also says: "Shike" means to join together; things should not be hastily joined together, so the "Ben" hexagram follows. "Ben" means ornamentation. Hu Yuan explains: Once things have been joined together, they should be decorated on the outside, so "Ben" comes after "Shike". The "Xugua" further says: When ornamentation reaches its extreme, the way of success reaches its end, so the "Bo" hexagram follows. Hu Yuan explains: If one is always focused on ornamentation, it will eventually lead to decay, so "Bo" comes after "Ben".

剝者剝也，物不可以終盡，剝窮上反下，故受之以復。復則不妄矣，故受之以無妄。有無妄然後可畜，故受之以大畜。物畜然後可養，故受之以頤，頤者養也。不養則不可動，故受之以大過。義曰：物不可終剝，必復其性，故以復卦次於剝也。既復其性，必有由中之信以行於己，故以無妄次於復也。物既無妄，必有可畜，故以大畜次於無妄也。物既大畜，必有所養之道，故以頤卦次於大畜也。養之必以其道，苟失其節，必致於大過，故以大過次於頤卦也。

The *Xugua* says: "Pei means to peel off; things will not continue to peel off until they are exhausted. When peeling off reaches its peak, it turns back to the beginning and starts anew, so the next hexagram is *Fu*. Once the original nature is restored, there will be no false pretense, so the next hexagram is *Wuwang*. Without false pretense, one can accumulate, so the next hexagram is *Daxu*. When accumulation is great, one can nurture others, so the next hexagram is *Yi*, which means nurturing. If there is no nurturing, one cannot act, so the next hexagram is *Daguo*. Hu Yuan explains: things will not continue to peel off; when peeling off reaches its extreme, it must return to its original nature, so *Fu* comes after *Pei*. Once the original nature is restored, sincerity and authenticity naturally arise within, which can be used to establish oneself and act, so *Wuwang* comes after *Fu*. With sincerity and authenticity, one can naturally accumulate, so *Daxu* comes after *Wuwang*. Once there is great accumulation, there must be a way of nurturing, so *Yi* comes after *Daxu*. Nurturing must be in accordance with proper conduct; once it loses control, it will go to excess, so *Daguo* comes after *Yi*.

物不可以終過，故受之以坎，坎者陷也。義曰：物既大過，必至險陷，故以坎卦次於大過也。陷必有所麗，故受之以離，離者麗也。義曰：險難既久，必須明徳之人以治之，故以離卦次於坎也。自此以上凡三十卦為上經，統言天地之道，故以坎離而終之，其實三才之道皆備矣。蓋咸恆首明人事，夫子以丁寧而說之，後人以簡編重大而分之也。

The *Xugua* says: Things cannot go too far, so the *Kan* hexagram comes next. *Kan* represents danger and peril. Hu Yuan explains: After excess, there must be peril, so *Kan* follows *Daguo*. The *Xugua* also says: After falling into peril, there must be something to rely on, so the *Li* hexagram comes next. *Li* represents reliance and attachment. Hu Yuan explains: After prolonged peril, there must be a virtuous and enlightened person to govern, so *Li* follows *Kan*. From *Qian* to *Li*, a total of thirty hexagrams, form the Upper Classic, which generally discusses the principles of heaven and earth, hence concluding with *Kan* and *Li*, water and fire. In reality, the principles of the three elements are already fully covered in the Upper Classic. The Lower Classic begins with *Xian* and *Heng*, focusing on human affairs. Confucius repeatedly emphasizes this in the *Xugua*. As for dividing the text into Upper and Lower Classics, it was a later division made due to the heavy weight of bamboo slips.

有天地然後有萬物，有萬物然後有男女，有男女然後有夫婦，有夫婦然後有父子，有父子然後有君臣，有君臣然後有上下，有上下然後禮義有所錯。義曰：自此以下凡三十四卦，咸恆首明夫婦之道，人倫之本，故為下經之首也。有天地然後有萬物者，此廣明夫婦之道必自陰陽為本始也。夫天地交錯而生萬物，而有男女；男女既成，則有夫婦；夫婦既正，則有父子；父子既立，則有君臣；君臣既正，則有上下；既有上下，則禮義之道有所注錯。此正天下、治邦國、人倫之大本也。

The *Xugua* says: Only after heaven and earth are established can there be myriad things; only after myriad things are established can there be male and female; only after male and female are established can there be husband and wife; only after husband and wife are established can there be father and son; only after father and son are established can there be ruler and subject; only after ruler and subject are established can there be distinctions of superior and inferior; only after distinctions of superior and inferior are established can propriety and righteousness have a place to be practiced. Hu Yuan explains: From here on, the following thirty-four hexagrams form the Lower Classic. The first two hexagrams, *Xian* and *Heng*, discuss the way of husband and wife, which is the fundamental principle of human relationships, so they are placed first in the Lower Classic. The statement "only after heaven and earth are established can there be myriad things" is meant to show that the way of husband and wife must be based on yin and yang. The two energies of heaven and earth interact and give rise to myriad things, thus producing male and female; once male and female are formed, they become husband and wife; once the relationship of husband and wife is properly established, there is father and son; once the relationship of father and son is established, there is ruler and subject; once the distinction between ruler and subject is properly established, there is hierarchy and superior and inferior; once hierarchy and superior and inferior are established, propriety and righteousness have a place to be practiced. This is the fundamental principle for governing the world, managing the state, and maintaining human relationships.

夫婦之道不可以不久也，故受之以恆，恆者久也。物不可以久居其所，故受之以遯，遯者退也。義曰：夫咸者，感也。艮體在下，兌體在上，艮為少男，兌為少女，以少男下於少女，以成夫婦之道，以成咸感之象，此萬世不易之法也。然而咸道貴速，故以二少而言之。夫婦之道不可不久，以須常久然後可以成室家之道也，故以恆卦次於咸也。物既常久，必至退遯，故以遯卦次於恆也。

The *Xugua* says: The way of husband and wife cannot be without duration, so the next hexagram is *Heng*, meaning duration. Things cannot remain in one state forever, so the next hexagram is *Dun*, meaning retreat. Hu Yuan explains: The meaning of *Xian* is mutualsympathetic response (response). The *Xian* hexagram has *Gen* below and *Dui* above. *Gen* represents the young male and *Dui* the young female. The young male actively submits to the young female, thus establishing the way of husband and wife, forming an image of mutual response. This is an unchanging principle for all generations. However, response is valued for its swiftness and sincerity, so the young male and female are specially chosen to illustrate this, because the mutual feelings between young men and women are most pure and urgent. The way of husband and wife cannot be without duration; it must be enduring, then the way of family can be established, so *Heng* comes after *Xian*. Once things have remained in a state for a long time, they must inevitably turn to retreat, so *Dun* comes after *Heng*.

物不可以終遯，故受之以大壯。義曰：物不可以終遯而退處之，必須用剛壯之道以出其所處也，不動則不能出，故以大壯次於遯也。物不可以終壯，故受之以晉，晉者進也。義曰：物既大壯，動而出乎遯，必須進之，故以晉卦次於大壯也。

The "Xugua" says: Things cannot always retreat, so the next is the "Dazhuang" hexagram. Hu Yuan explains: People cannot always retreat and hide; they must use strong and vigorous methods to get out of theirpredicament. Without striving forward, they cannot escape, so "Dazhuang" comes after "Dun". The "Xugua" also says: Things cannot always be strong, so the next is the "Jin" hexagram, meaning progress. Hu Yuan explains: Having already become strong and vigorous, having struggled to escape the retreat, they must then proceed forward, so "Jin" comes after "Dazhuang".

進必有所傷，故受之以明夷。義曰：物不可以久進，進之不已，必為人之所不與；人既不與，必有所傷，故以明夷卦次於晉也。夷者傷也，傷於外者必反其家，故受之以家人。義曰：傷於外者必反於家，故以家人之卦次於明夷也。家道窮必乖，故受之以睽。義曰：夫治家之道必須嚴正然後無咎，苟失嚴正，則其道必乖，故以睽卦次於家人也。

The *Xugua* says: To advance without restraint will inevitably lead to injury, so the next hexagram is *Mingyi*. Hu Yuan explains: Things cannot continue to progress indefinitely; if one persists in advancement without pause, they will inevitably be rejected by others. When others do not support, the self will suffer injury, hence *Mingyi* follows *Jin*. The *Xugua* also says: "Yi" means injury; when one is injured outside, they must return to their home, so the next hexagram is *Jiaoren*. Hu Yuan explains: When injured outside, one retreats home, hence *Jiaoren* follows *Mingyi*. The *Xugua* further says: When family affairs reach an impasse, discord will arise, so the next hexagram is *Kui*. Hu Yuan explains: Governing the family requires seriousness and order, only then can mistakes be avoided. Once seriousness is lost, family affairs will become discordant and divided, hence *Kui* follows *Jiaoren*.

睽者乖也，乖必有難，故受之以蹇。義曰：物既乖離，必成蹇難之事，故以蹇卦次於睽也。蹇者難也，物不可以終難，故受之以解，解者緩也。緩必有所失，故受之以損。損而不已必益，故受之以益。益而不已必決，故受之以夬。義曰：物不可以久難，必須解而散之，故以解卦次於蹇也。解人之難，必有所損，故以損卦次於解也。損之不已，必須益之，故以益卦次於損也。益之不已，必須決去之，故以夬卦次於益也。

The *Xugua* says: "Kui means separation and discord; discord inevitably leads to difficulties and troubles, so the next hexagram is *Jian*." Hu Yuan explains: When human feelings have become separated, difficulties and obstacles inevitably arise, so the hexagram *Jian* follows *Kui*. The *Xugua* says: "Jian means difficulty; things will not remain difficult forever, so the next hexagram is *Jie*." *Jie* means relief. When relief comes, relaxation inevitably leads to loss, so the next hexagram is *Sun*. Continuous reduction inevitably turns into increase, so the next hexagram is *Yi*. Continuous increase inevitably requires removing blockages, so the next hexagram is *Guai*. Hu Yuan explains: Things cannot remain in difficulty forever; they must be relieved and dispersed, so *Jie* follows *Jian*. Relieving others' difficulties inevitably involves one's own loss, so *Sun* follows *Jie*. Continuous reduction is not sustainable; one must turn to supplementation and benefit, so *Yi* follows *Sun*. Continuous increase is also unsustainable; when fullness is reached, blockages must be removed, so *Guai* follows *Yi*.

夬者決也，決必有所遇，故受之以姤。義曰：剛決之道必須以正，既以正而決之，則君子有所喜遇也，故以姤卦次於夬也。姤者遇也，物相遇而後聚，故受之以萃，萃者聚也。聚而上者謂之升，故受之以升。升而不已必困，故受之以困。困乎上者必反下，故受之以井。井道不可不革，故受之以革。義曰：君子既有所遇，則萬物莫不萃聚之，故以萃卦次於姤也。既萃之上，必須升進，故以升卦次於萃也。升而不已，其道必困，故以困卦次於升也。升之既久，必反於下，故以井卦次於困也。井道既得其所，不可不革治之，故以革卦次於井也。

The "Xugua" says: "Gua" means to decide, and after removing the petty person, there must be a meeting, so the next is the "Gou" hexagram. Hu Yuan explains: to remove evil with strength must be done according to the right path; if one can maintain correctness while deciding, the gentleman will naturally have pleasant meetings, so the "Gou" hexagram comes after "Gua". The "Xugua" says: "Gou" means meeting, and when things meet they gather, so the next is the "Cui" hexagram, which means gathering. After gathering, upward growth is called "Sheng", so the next is the "Sheng" hexagram. Continuous upward movement will inevitably lead to hardship and destitution, so the next is the "Kun" hexagram. Those who are trapped above must return to below, so the next is the "Jing" hexagram. The well, after a long time, must inevitably be renewed, so the next is the "Ge" hexagram. Hu Yuan explains: when the gentleman has a meeting, all things gather around him, so the "Cui" hexagram comes after "Gou". After gathering is formed, one must advance upward, so the "Sheng" hexagram comes after "Cui". Continuous upward movement without stopping will inevitably lead to hardship and destitution, so the "Kun" hexagram comes after "Sheng". After long upward movement, one must eventually return to below, like water receding and drawing water from the well, so the "Jing" hexagram comes after "Kun". When the well is properly set up, after a long time, it cannot avoid renewal, so the "Ge" hexagram comes after "Jing".

革物者莫若鼎，故受之以鼎。義曰：革之必得其道，有鼎新之義焉，故以鼎卦次於革也。主器者莫若長子，故受之以震，震者動也。物不可以終動，止之，故受之以艮，艮者止也。物不可以終止，故受之以漸，漸者進也。進必有所歸，故受之以歸妹。得其所歸者必大，故受之以豐，豐者大也。窮大者必失其居，故受之以旅。旅而無所容，故受之以巽。

The "Xugua" says: There is no change of things more effective than the Cauldron, hence the "Ding" hexagram follows. Hu Yuan explains: If change follows the right path, it naturally implies replacing the old with the new. The Cauldron is an instrument for cooking and transforming into something new, so the "Ding" hexagram comes after the "Ge" hexagram. The "Xugua" says: There is no one more suitable than the eldest son to be in charge of the ancestral temple's important vessels, hence the "Zhen" hexagram follows. Zhen means movement. Things cannot keep moving forever, they must eventually stop, hence the "Gen" hexagram follows. Gen means stopping. Things cannot remain still forever, hence the "Jian" hexagram follows. Jian means gradual progress. Progress must have a destination, hence the "Gui Mei" hexagram follows. Those who reach their destination will surely grow strong, hence the "Feng" hexagram follows. Feng means great. When greatness reaches its peak, it inevitably loses its place of rest, hence the "Lv" hexagram follows. Being in exile without a place to stay, hence the "Xun" hexagram follows.

義曰：物既鼎新，凡所主者莫非長子，故以震卦次於鼎也。物不可以終動，動必有所止，故以艮卦次於震也。止物必有所漸，故以漸卦次於艮也。漸必有所歸，故以歸妹次於漸也。物既歸之，可以致天下於豐大，故以豐卦次於歸妹也。時既豐大，或有所過失而為旅，故以旅卦次於豐也。既居為旅，不可以剛強，必須巽順，故以巽卦次於旅也。

Hu Yuan explains: After things have undergone renewal and transformation, those who inherit the ancestral temple vessels and manage state and family affairs are none other than the eldest son. The hexagram Zhen represents the hexagram of the eldest son, so Zhen comes after Ding. Things cannot remain in turmoil forever; when movement reaches a certain point, it must stop, so Gen comes after Zhen. Stopping things must be done gradually, not abruptly, so Jie comes after Gen. Gradual progress must have a destination, just as a woman gradually moves toward her husband's home, so Gui Mei comes after Jie. Once all things have been gathered, the world can then move toward abundance, so Feng comes after Gui Mei. In times of abundance, people often commit mistakes and become wanderers, so Li comes after Feng. When one is in a state of wandering, one must not be arrogant or forceful, but must be humble and compliant, so Xun comes after Li.

巽者入也，入而後說之，故受之以兌，兌者說也。說而後散之，故受之以渙。義曰：人既巽順，物亦和說，故以兌卦次於巽也。說之既久，不可偏繫，必須散之，故以渙卦次於兌也。渙者離也。義曰：物既渙散，必致於乖離也。物不可以終離，故受之以節。義曰：物不可以終離，必須有止節之道也，故以節卦次於渙也。

The *Xugua* says: Xun means entering; after entering, people become joyful, so the next hexagram is *Dui*, which means joy. After joy, there must be dispersion, so the next hexagram is *Huan*. Hu Yuan explains: When a person is humble and obedient, external things will also be harmonious and joyful towards him, so *Dui* comes after *Xun*. Joy cannot last forever; the mind must be dispersed to prevent attachment, so *Huan* comes after *Dui*. The *Xugua* also says: Huan means dispersion. Hu Yuan explains: When things have become dispersed, they inevitably lead to separation. The *Xugua* says: Things cannot remain dispersed forever, so the next hexagram is *Jie*. Hu Yuan explains: Dispersion must have limits; it needs a method of restraint to bring order, so *Jie* comes after *Huan*.

節而信之，故受之以中孚。義曰：為節之道，必須由中之信以符合之，故以中孚次於節也。有其信者必行之，故受之以小過。義曰：孚信之道，或失其正，或過越其事，必須小有所過，故以小過之卦次於中孚也。

The "Xugua" says: When there is restraint and people are convinced, therefore the "Zhongfu" hexagram follows. Hu Yuan explains: To practice the way of restraint must be combined with inner sincerity, otherwise it is only external constraint, so the "Zhongfu" hexagram comes after "Jie"; "Zhongfu" means inner sincerity as a trusted token. The "Xugua" also says: Those who hold sincere trust will surely put it into practice, therefore the " Xiaoguo" hexagram follows. Hu Yuan explains: The way of sincerity, when practiced, may deviate from the right path or exceed the proper measure, inevitably leading to slight excess, so the "Xiaoguo" hexagram comes after "Zhongfu".

有過物者必濟，故受之以既濟。義曰：事既過越，凡矯過者必附人而行之，既附人而行之，則有所濟，故以既濟之卦次於小過也。物不可窮也，故受之以未濟終焉。義曰：物既得所濟，或居安不能慮危，故以未濟之卦次於既濟也。

The "Xugua" says: Those who can surpass the ordinary will surely achieve success, hence the "Ji Ji" hexagram follows. Hu Yuan explains: When matters have slightly exceeded their limits, those who correct mistakes must rely on the strength of the people to carry them out; once they act according to the will of the people, the matter will succeed, so "Ji Ji" comes after "Xiao Guo". The "Xugua" also says: Things will never reach an end, hence the "Wei Ji" hexagram is added at the end. Hu Yuan explains: Although the matter is completed, people often remain secure and do not consider danger, and within success there is already the potential for failure, so "Wei Ji" comes after "Ji Ji".

然觀六十四卦，始於乾坤，終於未濟者，以其乾坤是生成之宗，故為六十四卦之首也。必以未濟而終之者，以其常人之性多失成事，或居安不能慮危，居存不能思亡，以至自取其咎，故以未濟而終之也，此聖人垂教之深也。

Looking at all sixty-four hexagrams, they begin with the hexagrams of Qian (Heaven) and Kun (Earth) and end with the hexagram of Wei Ji (Not Yet Completed): the hexagrams of Qian and Kun are used to start because Qian and Kun are the ultimate sources of generating all things, and thus should be placed first among the sixty-four hexagrams. The hexagram of Wei Ji is used to conclude because ordinary people's nature is often slack after achieving something: they do not think of danger when things are secure, nor of ruin when they are thriving, eventually bringing about their own misfortunes. Therefore, using a hexagram that is not yet completed as the conclusion serves to remind people that human affairs have no end and that vigilance must never be relaxed. The depth of the sage's teaching is precisely here.

義曰：夫《周易》所以言雜卦者，葢孔子取其六十四卦之中人所常行之事，交相錯雜以陳其義也。以其事無常定，物無常體，可以施則施之，可以止則止之，故揉雜諸卦之義以為行事之本，故謂之雜卦也。此十翼之中第十翼也。

Hu Yuan explained: The Zhou Changes includes a separate section called "Zagua," which Confucius selected from the sixty-four hexagrams the situations people commonly encounter in daily life. He arranged them in pairs, intermingling and placing them side by side, using this arrangement to elaborate on the meanings and principles of each hexagram. Human affairs have no fixed patterns, and phenomena do not have fixed forms; when action is needed, it should be taken, and when it is time to stop, it should be halted. Therefore, Confucius combined the meanings of the various hexagrams in a mixed and intertwined manner, serving as the fundamental guidance for conduct and behavior. This section is named "Zagua" for this reason. It is the tenth and last section among Confucius' ten commentaries on the Zhou Changes, known as the "Ten Wings."

乾剛坤柔，比樂師憂。義曰：夫乾用剛健，必以柔順而資之，故曰乾剛坤柔。夫親比之道貴於和順，和順則人心樂，樂得其道則正，樂失其道則憂，必致於行師動眾也。臨觀之義，或與或求。義曰：夫防民之道貴於中正，既中且正，則可以風化於天下；既可以風化於天下，則為下之所相與，或為下之來求也。

The Zage says: The Qian hexagram represents strength, and the Kun hexagram represents softness; the Bi hexagram signifies harmony and joy, while the Shi hexagram signifies worry and toil. Hu Yuan explained: The Qian hexagram employs strength and firmness, but it must rely on softness and compliance to nourish and support it, hence it is said that Qian is strong and Kun is soft. "Bi" refers to the way of mutual attachment and assistance, which values harmony between superiors and inferiors. When harmony is achieved, the people's hearts are joyful. This joy conforms to the right path and is proper. However, once it deviates from the right path, it turns into worry and eventually leads to military campaigns, which is the worry of the Shi hexagram. He also said: The Lin hexagram and the Guan hexagram have opposite meanings; one is about giving, and the other is about seeking. Hu Yuan explained: Governing the people requires uprightness and correctness. When both are present, it is possible to spread education throughout the world. Once education has spread throughout the world, those below will naturally attach themselves and interact, or they may turn to seek something from above.

屯見而不失其居。義曰：夫屯難之世，是君子經綸之時，必須利建侯以安天下，使天下之人皆安其居，不失其所，此則是君子治屯之事也。蒙雜而著。義曰：夫蒙昧之人未知所著，必求賢者以發明之。然而既得賢者以發明之，則無所錯雜而自然著見也。

The Zage says: The Zhun hexagram, though already visible externally, does not lose its place of rest. Hu Yuan explains: Zhun is a time of hardship and initial establishment, which is precisely when the gentleman should engage in governance and order, and must act as the hexagram statement says, "favorable for establishing feudal lords," by bestowing fiefs upon the virtuous to stabilize the world, so that all people may find their proper place and not lose their support, which is the gentleman's way of dealing with Zhun. He also says: The Meng hexagram seems confused at first, but eventually becomes clear. Hu Yuan explains: Those in ignorance do not know what they should understand, and must seek guidance from wise teachers; once they have received enlightenment from the virtuous, their minds will no longer be confused, and the principles will naturally become evident.

震，起也；艮，止也；損益，盛衰之始也。義曰：震，東北之卦，能起生萬物也。艮有止靜之徳，故為止。損益之道與時偕行，可損則損之，可益則益之，故曰盛衰之始也。大畜，時也。義曰：夫物既無妄，天下之人所共信，故為大畜之時也。然大畜其道必須以正，然後畜其物也，是因其時而畜之也。無妄，災也。義曰：夫無妄之時，天下之所共信，人心之所樂與，若以不信之人廁於其間，則自取其災也。

The "Zagua" says: Zhen represents movement, Gen represents stillness; the hexagram of Xin and the hexagram of Yi represent the beginning of transformation from prosperity to decline and from decline to prosperity. Hu Yuan explained: Zhen is located in the Northeast direction, capable of stirring and generating all things, so it is called movement. Gen possesses the virtue of stillness and stability, so it is called stillness. The way of Xin and Yi changes with circumstances; when reduction is needed, reduction should be practiced; when increase is needed, increase should be practiced. One reduction and one increase mark the beginning of transformation from prosperity to decline and from decline to prosperity. He also said: The hexagram of Da Xu discusses timing. Hu Yuan explained: When all things have returned to truth and sincerity, and are trusted by the people of the world, this is the time of great accumulation and gathering as described in the hexagram of Da Xu. However, the way of Da Xu must adhere to the correct path before it can gather and nurture all things, which is to accumulate in accordance with the right timing. He also said: The hexagram of Wu Wang discusses calamity. Hu Yuan explained: When in a state of Wu Wang, people across the world treat each other with sincerity and trust, and people's hearts are inclined to be close and harmonious. If at this time someone who does not uphold righteousness enters among them, then calamity is something he brings upon himself.

萃聚而升不來也。義曰：夫萃聚之時，天下之所和洽也，故能聚。聚之不已，其道必上進可也；若進不由其道則凶，進得其道不還可也。謙輕而豫怠也。義曰：夫謙恭之道不自尊大，是謙輕也；然而為逸豫之道，又自怠也。噬嗑，食也；賁，無色也。義曰：夫雷電相合，如口頤之中齧去其剛梗之物也，故言食也。夫山火之賁貴其文飾，但合於中而已，不在煩多之色，是無所定也。

The *Zagua* says: The *Cui* hexagram signifies gathering together, and the *Sheng* hexagram signifies ascending without returning. Hu Yuan explained: The *Cui* hexagram occurs in a time when the world is harmonious and united, so people can gather together. When gathering continues, its trend inevitably leads to ascending, which is feasible. However, if ascending is not in accordance with the right path, there will be danger. Only by advancing along the correct path, resolute and not turning back, is it proper. He also said: The *Qian* hexagram signifies humility, and the *Yu* hexagram signifies laziness. Hu Yuan explained: The way of humility lies in not being arrogant, which is called "humility and lightness." As for the way of ease and comfort, if pursued excessively, one will fall into laziness. He also said: The *Shihe* hexagram signifies chewing and eating, and the *Ben* hexagram signifies not using heavy decoration. Hu Yuan explained: The *Shihe* hexagram represents thunder and lightning meeting, like the upper and lower jaws of the mouth biting through something hard and obstructive, hence it is called eating. The *Ben* hexagram, with fire beneath the mountain, values ornamentation, but it stops at what is appropriate and does not pursue elaborate and rich colors, hence it does not have fixed colors.

兌見而巽伏也。義曰：夫為兌說之道，必貴其顯見，顯見於外，合於正則吉也。夫巽順之道貴其卑伏，若不能卑伏，則非為行巽之道也。隨，無故也；蠱則飭也。義曰：夫隨時之義不在於有故，可行則行之，可止則止之，故云無故也。夫蠱敗之事必須整飭之，然後事有濟也。

The Zage says: The Dui hexagram is manifested externally, while the Xun hexagram is hidden below. Hu Yuan explains: Practicing the harmonious way of Dui hexagram emphasizes displaying joy; displaying joy externally while following the right path leads to good fortune. The Xun hexagram discusses flexibility and humility; its value lies in being humble and submissive. If one fails to be humble and submissive, then they are not following the way of Xun hexagram. He also says: The Su hexagram signifies no fixed adherence, while the Gu hexagram requires rectification. Hu Yuan explains: The meaning of Su hexagram is to act without being bound by old conventions, acting when appropriate and stopping when necessary, hence it is said 'without cause'. As for the Gu hexagram, which corresponds to decayed matters, rectification and restoration are necessary for things to be accomplished.

剝，爛也；復，反也；晉，晝也；明夷，誅也。義曰：夫五陰一陽，小人剝君子之象也，眾陰消萬物之義也，故云爛。夫五陰在上，一陽在下，是陽氣反覆之時也。夫晉者，日出地上為陽，陽為晝，故曰晝也。夫明入地中，明有所傷，必有誅傷之事。井通而困相遇也。義曰：夫井以濟人為徳，故曰通也。夫物既久困，必須所遇有賢徳之人以出之也。咸，速也。義曰：夫夫婦之道貴於得正，兌為少女，艮為少男，以少男下於少女，是貴速也，故有咸之象也。

The Zage says: The Bao hexagram signifies decay and rot, the Fu hexagram signifies the return of yang energy, the Jin hexagram signifies day, and the Ming Yi hexagram signifies suffering and punishment. Hu Yuan explains: In the Bao hexagram, five yin lines are below advancing step by step, while one yang line is alone above, which is the image of small people eroding the virtuous, and also the meaning of many yin lines wearing down all things, hence it is called "rot." The Fu hexagram, however, has five yin lines above and one yang line arising from below, which is exactly the time when yang energy returns. The Jin hexagram is Fire over Earth, the sun rising above the earth is yang, and yang represents day, hence it is called day. The Ming Yi hexagram is Earth over Fire, the light sinking into the earth, the light having been damaged, there must be punishment and harm. It also says: The Jing hexagram signifies flow, and the Kun hexagram signifies meeting. Hu Yuan explains: A well provides water to benefit the people, hence it is called flow; when a person is long trapped in hardship, he must meet a virtuous person who lifts him up. It also says: The Xian hexagram speaks of speed. Hu Yuan explains: The way of husband and wife lies in each attaining their proper position. The Xian hexagram has above the Dui trigram, representing a young woman, and below the Gen trigram, representing a young man. The young man actively lowers himself to the young woman to seek union, the response comes quickly, hence it is called valuing speed, which is the image of the Xian hexagram's mutualsympathetic response.

恆，久也；渙，離也；節，止也；解，緩也；蹇，難也；睽，外也。義曰：夫婦之道貴於長久，故曰久也。渙散之久，物必乖離也。物不可以久離，必須節止之。解緩者，言天下蹇難解而緩散之。蹇者，山上有水，故曰難也。睽者，乖也，物既乖離，必居於外也。家人，內也；否泰，反其類也；大壯則止，遯則退也。義曰：夫家人之道必處於內也。夫天氣下降，地氣上騰，泰之象也；天氣在上，地氣在下，否之象也，是否泰二卦反其類也。雷在天上，大壯之道，物不可終壯，則必止遯之乃可也。

The "Zagua" says: The hexagram of "Constant" represents enduring, the hexagram of "Dispersal" represents separation, the hexagram of "Restraint" represents regulation, the hexagram of "Release" represents easing, the hexagram of "Obstruction" represents difficulty, and the hexagram of "Strife" represents separation from others. Hu Yuan explains: The way of a husband and wife lies in enduring, so the hexagram of "Constant" speaks of enduring. A state of dispersion lasting too long will inevitably lead to people and things becoming estranged and separated; since things cannot remain separated indefinitely, they must be regulated and restrained by the hexagram of "Restraint." The term "release" refers to the resolution of difficulties in the world, leading to a easing and dispersal of tension. The hexagram of "Obstruction" represents water accumulating on a mountain, making travel difficult and passage blocked, hence it is called difficult. "Strife" means separation and discord; once people and things have become estranged and separated, they naturally reside apart. He also says: The hexagram of "Family" governs the inner, while the hexagram of "Opposition" and the hexagram of "Prosperity" are opposites. The hexagram of "Great Strength" should know when to stop, and the hexagram of "Retreat" should retreat. Hu Yuan explains: The way of managing a family must be based on internal matters. When the yang energy of heaven descends and the yin energy of earth ascends, the two energies interact, which is the image of the hexagram of "Prosperity." When the heavenly energy floats above and the earthly energy sinks below, the two energies do not interact, which is the image of the hexagram of "Opposition." Thus, the hexagrams of "Prosperity" and "Opposition" are opposites. The hexagram of "Great Strength" represents thunder shaking in the sky, with great momentum, but things cannot remain strong forever; when strength reaches its peak, it should stop and instead retreat like the hexagram of "Retreat."

大有，眾也；同人，親也；革，去故也；鼎，取新也；小過，過也；中孚，信也。義曰：夫火在天上，明有所矚，故可大有天下之眾也。與人同者必親也。革，去其故舊者也。鼎有自新之義也。小過者，人情小有過差也。中孚者，有孚信及於天下也。豐，多故也；親寡，旅也。義曰：豐言盛大，髙者懼危，滿者懼溢，故多憂也。親者寡少，故曰旅也。離上而坎下也。義曰：離為日，故宜在上也；坎為水，故宜在下也。

The Zage says: The Dàyǒu hexagram signifies abundance, the Tóngrén hexagram signifies intimacy, the Gé hexagram signifies removing the old, the Dǐng hexagram signifies taking up the new, the Xiǎoguò hexagram signifies slight excess, and the Zhōngfú hexagram signifies sincerity. Hu Yuan explains: The Dàyǒu hexagram has fire above heaven, with its light spreading widely and seeing all things, thus being able to possess the multitude of the world. Those who share the same heart will naturally be close to each other. The Gé hexagram speaks of removing old evils, while the Dǐng hexagram implies cooking and renewing, meaning self-renewal. The Xiǎoguò hexagram refers to slight deviations in human feelings, and the Zhōngfú hexagram refers to sincerity in the heart that can reach the whole world. It also says: The Fēng hexagram brings many worries, and the Lǚ hexagram signifies few close relatives. Hu Yuan explains: Fēng means abundance, and standing high brings fear of falling, while being full brings fear of overflowing, so abundance often brings many worries; a traveler is outside, with few relatives, hence it is called Lǚ. It also says: The Li hexagram is above and the Kan hexagram is below. Hu Yuan explains: Li symbolizes the sun, which should be high above; Kan symbolizes water, which should flow below.

小畜，寡也。義曰：小畜者，言風行天上，不能徧及於物，故曰寡也。履，不處也。義曰：履以謙為本，隨人而行，故不可定處也。需，不進也。義曰：需者，養也，但待其時而養焉，故曰不進也。訟，不親也；大過，顛也。義曰：天水相違，訟之道也，故曰不親。不親者，不相親洽也。大過者，上下相陵，本末顛錯，故曰顛也。

The Zage says: The卦 of Xiao Xu (Small Accumulation) accumulates very little. Hu Yuan explains: Xiao Xu is wind moving over heaven, the wind though it moves, cannot reach all things, hence it accumulates little. He also says: The卦 of Lu (Following) does not stay in one place. Hu Yuan explains: The卦 of Lu takes humility and retreat as its foundation, following others in action, hence it cannot remain fixed in one place. He also says: The卦 of Xu (Necessity) does not advance. Hu Yuan explains: Xu means waiting and nurturing, only waiting for the time to mature and nurture oneself, hence it does not advance. He also says: The卦 of Song (Contention) is not harmonious, and the卦 of Da Guo (Great Excess) is inverted. Hu Yuan explains: The卦 of Song has heaven above and water below, heaven rising and water descending, the two opposing each other, which is the way of contention, hence it is not harmonious; not harmonious means that they cannot be close and harmonious with each other. The卦 of Da Guo has excessive yang strength, with upper and lower parts mutually oppressing each other, the beginning and end, the light and heavy, all inverted, hence it is called inverted.

姤，遇也，柔遇剛也；漸，女歸待男行也。義曰：姤者，遇也，天下遇之時，柔遇剛也。漸者，進也，男女之行必以漸而進之，然後成其夫婦之道也。頤，養正也。義曰：山下有雷，為頤之象，故曰養也，養其正則吉。既濟，定也。義曰：言水火相濟，君臣相得，是天下大治、物性大定之時也。

The *Zagua* says: The *Gou* hexagram is about meeting, where a soft yin approaches a strong yang; the *Jian* hexagram discusses a woman's marriage, which only begins when the man comes to meet her in accordance with propriety. Hu Yuan explained: *Gou* means meeting and union, and when people across the world meet, it is precisely when a single yin line meets the five yang lines. *Jian* means gradual progress; the relationship between men and women must proceed step by step in order to achieve the way of husband and wife. He also said: The *Yi* hexagram is about cultivating the right path. Hu Yuan explained: The *Yi* hexagram has a mountain below a thunder, which is the image of nourishment, so it is called nourishing; if what is nourished is the right path, then good fortune is attained. He also said: The *Ji Ji* hexagram is about stability. Hu Yuan explained: The *Ji Ji* hexagram has water and fire mutually supporting each other, and ruler and subject mutually benefiting, which is precisely the time when the world is well governed and all things are in their proper place.

歸妹，女之終也。義曰：夫女者有適人之義，若従男得其道以成夫婦，此則是女之終者也。未濟，男之窮也。義曰：夫男子之道多失於怠事，故居安不能慮危，以成其未濟，是自取窮之道也。夬，決也，剛決柔也，君子道長，小人道憂也。義曰：夫五陽一陰，是五剛而決一柔也，五君子而決一小人也，故君子之道得以長，小人之道所以憂也。此十翼之中，惟《文言》繫在乾坤之卦內，更不必詳解之。

The *Zagua* says: The *Guimei* hexagram represents a woman's destiny. Hu Yuan explains: A woman is born with the status of being subject to her husband. If she follows the man and adheres to proper rites to form a marriage, this is the culmination of a woman's life. He also says: The *Weijì* hexagram represents a man's困境. Hu Yuan explains: The faults of a man in the world mostly arise from negligence and causing problems. When he is in comfort, he fails to foresee difficulties in advance, eventually leading to affairs that start but do not finish, and thus failing to achieve success, which is the way of self-imposed hardship. He further says: The *Guai* hexagram represents decision-making, which is the decisive action of the strong overcoming the weak. The way of the gentleman gradually grows, while the way of the petty person falls into anxiety. Hu Yuan explains: The *Guai* hexagram has five yang lines below and one yin line above, which represents five strong lines jointly deciding one weak line, that is, five gentlemen collectively dealing with one petty person. Therefore, the way of the gentleman increases, while the way of the petty person becomes anxious. As for the "Ten Wings," only the *Wenyan* section is attached to the *Qian* and *Kun* hexagrams. This has already been discussed earlier, so there is no need to explain it again here.