Zhou Yi Zheng Yi (周易正義)

乾下乾上。乾：元、亨、利、貞。

The text begins by stating the structure of the hexagram, followed by the hexagram statement. "Qian below and Qian above" indicates that both the lower and upper trigrams of this hexagram are Qian, resulting in six yang lines, which means it is entirely yang with no yin. The hexagram statement consists of only four characters: "Yuan, Heng, Li, Zhen," which are later referred to as the "Four Virtues of Qian": "Yuan" signifies the virtue of creating all things, "Heng" represents the virtue of being unobstructed and smooth, "Li" denotes the virtue of enabling all things to be in their proper place, and "Zhen" stands for the virtue of upholding righteousness and achieving completion.

[疏]正義曰：“乾”者，此卦之名。謂之卦者，《易緯》云：“卦者掛也，言縣掛物象，以示於人，故謂之卦。”但二畫之體，雖象陰陽之氣，未成萬物之象，未得成卦，必三畫以象三才，寫天、地、雷、風、水、火、山、澤之象，乃謂之卦也。故繫辭云“八卦成列，象在其中矣”是也。但初有三畫，雖有萬物之象，於萬物變通之理，猶有未盡，故更重之而有六畫，備萬物之形象，窮天下之能事，故六畫成卦也。此乾卦本以象天，天乃積諸陽氣而成天，故此卦六爻皆陽畫成卦也。

Kong Yingda explained in his commentary that the term "guà" refers to the trigram. He said that "Qian" is the name of this trigram. As for why it is called "guà," the "Yi Wei" explains that "guà" means "to hang," referring to the act of hanging up an image to display it to people. However, a trigram with only two lines is not yet able to represent the image of all things, even though it can symbolize the two principles of yin and yang. Only when a trigram has three lines can it represent the three elements of heaven, earth, and humanity, and thus be called a trigram. The "Great Treatise" says, "When the eight trigrams are arranged, the images are already contained within them," referring to this. However, the original trigrams had only three lines, which although capable of representing the images of all things, did not fully explain the principles of change and connection among all things. Therefore, by stacking single trigrams on top of each other to form six lines, the images of all things became complete, and the principles of the world were fully understood. Thus, the six lines of a trigram were established. The Qian trigram originally symbolizes heaven, and since heaven is formed by the accumulation of yang energy, all six lines of this trigram are composed of yang lines.

此既象天，何不謂之天，而謂之“乾”者？天者定體之名，“乾”者體用之稱。故《說卦》云：“乾，健也”。言天之體，以健為用。聖人作《易》本以教人，欲使人法天之用，不法天之體，故名“乾”，不名天也。天以健為用者，運行不息，應化無窮，此天之自然之理，故聖人當法此自然之象而施人事，亦當應物成務，云為不已，“終日乾乾”，無時懈倦，所以因天象以教人事。於物象言之，則純陽也，天也。於人事言之，則君也。父也。以其居尊，故在諸卦之首，為《易》理之初。

Kong Yingda then posed a question and answered it himself: since this hexagram takes its image from heaven, why not simply call it "Heaven," but instead call it "Qian"? He explained that "Heaven" is the name given based on its fixed form, while "Qian" is the name given based on the function that its form expresses. Therefore, the "Commentary on the Hexagrams" says, "Qian means vigorous," referring to the function of heaven, which is characterized by strength and vitality. The sage composed the Zhouyi with the intention of teaching people, urging them to emulate the function of heaven rather than its form. Hence, it is called "Qian" rather than "Heaven." The idea that heaven uses its strength and vitality means that it never ceases to move and is ever adaptable, which is the natural principle of heaven. The sage should emulate this natural phenomenon in human affairs, and also adapt to circumstances, accomplish tasks, and act without ceasing, achieving "constant diligence" without ever being lazy or lazy. This is using the heavenly phenomenon to teach human conduct. If we consider the image of things, Qian is pure yang and represents heaven; if we consider human affairs, Qian represents the sovereign and the father. Because it occupies the supreme position, it is placed first among the sixty-four hexagrams, becoming the beginning of the principles of the Zhouyi.

但聖人名卦，體例不同，或則以物象而為卦名者，若否、泰、剝、頤、鼎之屬是也，或以象之所用而為卦名者，即乾、坤之屬是也。如此之類多矣。雖取物象，乃以人事而為卦名者，即家人、歸妹、謙、履之屬是也。所以如此不同者，但物有萬象，人有萬事，若執一事，不可包萬物之象；若限局一象，不可總萬有之事，故名有隱顯，辭有踳駁，不可一例求之，不可一類取之。故《繫辭》云：“上下無常，剛柔相易，不可為典要。”韓康伯注云“不可立定準”是也。

Kong Yingda further explains: the sages did not follow a single standard when naming the hexagrams. Some hexagrams are directly named after physical objects or phenomena, such as "Pu," "Tai," "Bo," "Yi," and "Ding." Others are named based on the functions or uses of these objects, such as "Qian" and "Kun." There are many examples of both types. There are also hexagrams that are derived from physical objects but are named according to human affairs, such as "Jia Ren," "Gui Mei," "Qian," and "Lu." This diversity arises because things have myriad forms and human affairs involve countless matters. If one adheres strictly to a single aspect, it cannot encompass all phenomena; if one confines oneself to a single phenomenon, it cannot cover all human affairs. Therefore, hexagram names are sometimes hidden and sometimes explicit, and the line statements and hexagram statements are also varied and not uniform. They cannot be sought after with a single format or interpreted within a single category. The "Great Treatise" states, "Above and below are not constant, yin and yang change places, and it is impossible to establish a fixed standard." Han Kangbo's commentary, "It is impossible to set a fixed standard," refers precisely to this meaning.

“元、亨、利、貞”者，是乾之四德也。子夏傳云：“元，始也。亨，通也。利，和也。貞，正也。”言此卦之德，有純陽之性，自然能以陽氣始生萬物而得元始亨通，能使物性和諧，各有其利，又能使物堅固貞正得終。此卦自然令物有此四種使得其所，故謂之四德：言聖人亦當法此卦而行善道，以長萬物，物得生存而為“元”也。又當以嘉美之事，會合萬物，令使開通而為“亨”也。又當以義協和萬物，使物各得其理而為“利”也。又當以貞固幹事，使物各得其正而為“貞”也。是以聖人法乾而行此四德，故曰“元、亨、利、貞”。其委曲條例，備在《文言》。

Kong Yingda then explained the four characters of the Hexagram Statement: "Yuan, Heng, Li, Zhen" represent the four virtues of the Qian hexagram. The "Zi Xia Transmission" explains that "Yuan" means beginning, "Heng" means communication, "Li" means harmony, and "Zhen" means uprightness. This means that the virtue of the Qian hexagram, which has a pure yang nature, naturally can initiate the movement of yang energy to generate all things, thus achieving creation and communication; it can harmonize the nature of all things, allowing each to have its own benefit; it can also make all things firm and upright, thus achieving a good end. This hexagram naturally enables all things to possess these four qualities and each to find its proper place, hence it is called the "Four Virtues." In terms of human affairs, the sage should follow this hexagram to promote the good path, nurture all things, and allow all things to survive, which is "Yuan." The sage should use good deeds to gather all things, allowing them to be open and unimpeded, which is "Heng." The sage should use principles to coordinate all things, allowing each to have its proper principle, which is "Li." The sage should use a firm and upright mind to manage affairs, allowing each thing to find its proper position, which is "Zhen." Therefore, the sage follows the Qian hexagram to practice these four virtues, and the Hexagram Statement says "Yuan, Heng, Li, Zhen." The detailed and intricate regulations are all fully explained in the "Wenyan" section.

初九：潛龍勿用。《文言》備矣。

The text refers to the statement of the first line of the Qian hexagram: "The dragon is hidden and should not be used"—the dragon is still concealed below and should not take action. The four characters "The Wenyan is complete" below are Wang Bi's commentary, indicating that he does not provide an additional explanation here, but points out that the meaning of this line is fully explained in the section titled "Wenyan."

[疏]正義曰：居第一之位，故稱“初”；以其陽爻，故稱“九”。潛者，隱伏之名；龍者，變化之物。言天之自然之氣起於建子之月，陰氣始盛，陽氣潛在地下，故言“初九潛龍”也。此自然之象，聖人作法，言於此潛龍之時，小人道盛，聖人雖有龍德，於此時唯宜潛藏，勿可施用，故言“勿用”。張氏云：“以道未可行，故稱‘勿用’以誡之。”於此小人道盛之時，若其施用，則為小人所害。寡不敵眾，弱不勝強，禍害斯及，故誡“勿用”。若漢高祖生於暴秦之世，唯隱居為泗水亭長，是勿用也。諸儒皆以為舜始漁於雷澤。舜之時，當堯之世，堯君在上，不得為小人道盛。此“潛龍”始起，在建子之月，於義恐非也。

Kong Yingda explains the literal meaning and symbolic significance of this line statement. He says: this line is in the first position, so it is called "Chu Ji" (Nine at the Beginning); because it is a yang line, it is called "Jiu." "Qian" means hidden, and "Long" refers to an animal that is good at transformation. This refers to the natural qi of heaven and earth arising in the month of Ji Zi, which is the eleventh lunar month, when yin qi is at its height and yang qi is hidden underground. Therefore, it is said "Chu Ji Qian Long." This is a natural image; the sage based his principles on this, meaning that when a dragon is hidden, the power of petty people is at its peak. Although the sage possesses the virtue of a dragon, at this time he should only remain hidden and not act, hence the saying "Wu Yong" (Do Not Use). Zhang said: "Because the way is not yet smooth, 'Wu Yong' is used as a warning." When petty people are in power, if one acts rashly, he will be harmed by them. Few cannot overcome many, weak cannot overcome strong, and calamity follows, hence the warning "Wu Yong." For example, Han Gaozu was born in the time of the brutal Qin dynasty, and he could only hide and serve as the magistrate of the Si Water Pavilion, which is an example of "Wu Yong." Many scholars compare this to Yu Shun fishing in Leizé in his early days, but Shun's time was during the reign of Yao, a wise ruler, so it cannot be considered that petty people were in power. The "Qian Long" begins in the month of Ji Zi, and using Shun as a comparison may not be appropriate in terms of meaning.

第一位言“初”，第六位當言“終”；第六位言“上”，第一位當言“下”。所以文不同者，莊氏云：“下言初則上有末義。”故《大過·彖》云：“棟橈，本末弱。”是上有末義“六”言“上”，則“初”當言“下”。故《小象》云：“潛龍勿用，陽在下也。”則是初有下義，互文相通，義或然也。且第一言“初”者，欲明萬物積漸，從無入有，所以言初不言一與下也。六言“上”者，欲見位居卦上，故不言六與末也。

Kong Yingda then explains the naming of the lines. According to the principle of symmetry, since the first line is called "initial" (chú), the sixth line should be called "end" (zhōng); and since the sixth line is called "upper" (shàng), the first line should be called "lower" (xià). However, the terms are not symmetrical. Zhuang explains: "When the lower is called 'initial,' the upper already contains the meaning of 'end.'" Therefore, the "Tao" section of the Great Overturning says, "The beam bends, the beginning and end are weak," showing that the upper position inherently contains the meaning of "end." Similarly, since the sixth line is called "upper," the first line should inherently contain the meaning of "lower," as shown by the "Xiao Xiang" saying, "The hidden dragon is not used, for the yang is in the lower position," indicating that the initial position inherently contains the meaning of "lower." This is a mutual explanation between upper and lower, with meaning flowing through them, and the reasoning may be like this. Furthermore, the first line is called "initial" to indicate the gradual accumulation and the process of things coming into being from nothing, so it is called "initial" rather than "one" or "lower." The sixth line is called "upper" to show its position at the top of the hexagram, so it is not called "six" or "end."

此初九之等，是乾之六爻之辭，但乾卦是陽生之世，故六爻所述，皆以聖人出處託之，其餘卦六爻，各因象明義，隨義而發，不必皆論聖人。他皆仿此。謂之“爻”者，《繫辭》云：“爻也者，效此者也。”聖人畫爻，以仿效萬物之象。先儒云，後代聖人以《易》占事之時，先用蓍以求數，得數以定爻，累爻而成卦，因卦以生辭，則蓍為爻卦之本，爻卦為蓍之末。今案：《說卦》云：“聖人之作《易》也，幽贊於神明而生蓍，三天兩地而倚數，觀變於陰陽而立卦，發揮於剛柔而生爻。”《繫辭》云：“成天下之亹亹者，莫大乎蓍龜。是故天生神物，聖人則之。”又《易乾鑿度》云：“垂皇策者犧。”據此諸文，皆是用蓍以求卦。先儒之說，理當然矣。

Kong Yingda also explained the particularity of the six lines in the Qian hexagram and explained the character "yao." For example, the initial line "Chu Ji" is one of the six line statements of the Qian hexagram. Since the Qian hexagram represents the beginning of the generation of yang energy, the six lines all use the example of a sage's entering officialdom and retirement to express their meaning. For the other hexagrams, each of their six lines explains the meaning according to the image they represent, and the meaning is expressed accordingly, not necessarily always referring to sages. The other hexagrams can be understood in the same way. As for why it is called "yao," the Great Treatise says, "Yao is to imitate this." The sage drew the lines to imitate the images of all things. Earlier Confucian scholars said that later sages used the Zhou Changes to inquire about matters. First, they used the yarrow stalks to obtain a number, then determined the lines based on the number, accumulated the lines to form a hexagram, and then derived the hexagram and line statements from the hexagram. Thus, the yarrow stalks are the root of the lines and hexagrams, while the lines and hexagrams are the result. According to the Sayings on the Hexagrams, "When the sage composed the Changes, he praised the divine and created the yarrow stalks. By combining three and two, he relied on numbers. Observing changes in yin and yang, he established the hexagrams. By expressing the strength and flexibility of the lines, he created the lines." The Great Treatise also says, "What is most important in governing the world is the yarrow stalks and tortoise shells. Therefore, heaven produces divine objects, and the sage follows them." The "Zhou Yi Gan Zuo Du" also says, "The hanging strategy is the sacrifice." According to these sources, the yarrow stalks were used first, and then the hexagram was obtained. Therefore, the earlier Confucian scholars' explanation is reasonable.

然陽爻稱“九”，陰爻稱“六”，其說有二：一者《乾》體有三畫，《坤》體有六畫，陽得兼陰，故其數九，陰不得兼陽，故其數六。二者老陽數九，老陰數六，老陰老陽皆變，《周易》以變者為占，故杜元凱注襄九年《傳》遇《艮》之八，及鄭康成注《易》，皆稱《周易》以變者為占，故稱九、稱六。所以老陽數九，老陰數六者，以揲蓍之數，九遇揲則得老陽，六遇揲則得老陰，其少陽稱七，少陰稱八，義亦準此。張氏以為陽數有七有九，陰數有八有六，但七為少陽，八為少陰，質而不變，為爻之本體。九為老陽，六為老陰，文而從變，故為爻之別名。且七既為陽爻，其畫已長。今有九之老陽，不可復畫為陽，所以重錢，避少陽七數，故稱九也。八為陰數而畫陰爻，今六為老陰，不可復畫陰爻。故交其錢，避八而稱六。但《易》含萬象，所託多塗，義或然也。

Kong Yingda further explains why a yang line is called 'nine' and a yin line is called 'six', listing two interpretations. The first says that the single form of Qian has three strokes and the single form of Kun has six strokes (the third line of Kun is divided into six parts). Since yang includes yin, the number taken is nine (three plus six). Since yin cannot include yang, the number taken is six. The second interpretation says that the number of old yang is nine and the number of old yin is six. Old yin and old yang both need to change, and the Zhou Changes use changing lines to determine divination. Therefore, Du Yuankai's commentary on the "Meeting of Gen" in the "Zuo Zhuan" of Duke Xiang's ninth year, and Zheng Kangcheng's commentary on the "Zhou Changes", both say that the "Zhou Changes" use changing lines for divination, hence the terms 'nine' and 'six'. As for why old yang is nine and old yin is six, this refers to the numbers obtained by divination with yarrow stalks: obtaining nine means old yang, and obtaining six means old yin. The numbers for young yang and young yin are seven and eight respectively, and the reasoning is similar. Zhang's view is that the numbers for yang include seven and nine, and the numbers for yin include eight and six: seven is young yang, eight is young yin, and they are simple and not changing, representing the essence of the line. Nine is old yang, and six is old yin, which are ornamental and subject to change, thus they are alternative names for the line. Moreover, since seven is already a yang line, its stroke is already long, and when encountering nine, an old yang, another long stroke cannot be used, so they mark it twice on the coin to avoid the number seven, hence it is called 'nine'. Similarly, since eight is the number for yin and the stroke is already short, when encountering six, an old yin, another short stroke cannot be used, so they cross the coin to mark it, avoiding the number eight, hence it is called 'six'. However, the Zhou Changes encompass all phenomena and have many ways of expression, so these interpretations may all be valid.

九二：見龍在田，利見大人。出潛離隱，故曰“見龍”，處於地上，故曰“在田”。德施周普，居中不偏，雖非君位，君之德也。初則不彰，三則“乾乾”，四則“或躍”，上則過亢。“利見大人”，唯二、五焉。

The line statement for the second line is: "A dragon appears in the fields, advantageous to meet a great person." The dragon has already emerged from concealment and is no longer hidden, hence it is said "a dragon appears"; it is on the ground, hence it is said "in the fields." The second line possesses virtue that spreads widely, and it is located in the center of the lower trigram without being biased. Although it is not in the position of the sovereign, it already possesses the virtue of the sovereign. Comparing all six lines: the first line is hidden and not visible, the third line is only "constantly striving all day," the fourth line is still "perhaps leaping in the abyss," and the top line has already become overly exalted. Therefore, among the lines of the Qian hexagram, only the second and fifth lines are worthy of being called "advantageous to meet a great person."

[疏]“九二”至“利見大人”。○正義曰：陽處二位，故曰“九二”。陽氣發見，故曰“見龍”。田是地上可營為有益之處，陽氣發在地上，故曰“在田”。且一之與二，俱為地道，二在一上，所以稱“田”。“見龍在田”，是自然之象。“利見大人”，以人事託之，言龍見在田之時，猶似聖人久潛稍出，雖非君位而有君德，故天下眾庶利見九二之“大人”。故先儒云：若夫子教於洙泗，利益天下，有人君之德，故稱“大人”。

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) Kong Yingda explains the passage from "Nine in the Second" to "Beneficial to see a Great Person." He says: A Yang line in the second position is called "Nine in the Second." Since Yang energy has already emerged, it is called "Seeing a Dragon." "Field" refers to a place on the ground where one can cultivate and gain benefits. Since Yang energy has surfaced above the ground, it is said "the Dragon is in the Field." Moreover, the first and second positions both belong to the Earth's path, and the second position is above the first, so it is called "Field." "Seeing a Dragon in the Field" describes a natural phenomenon; "Beneficial to see a Great Person" is a human analogy. It means that when the Dragon appears in the field, it is like a sage who has long been in concealment and gradually emerges. Although not yet in the position of a ruler, he already possesses the virtue of a sovereign, so the people of the world benefit from seeing this "Great Person," the Nine in the Second. Therefore, previous Confucian scholars said: For example, Confucius taught in the waters of Zhu and Si, benefiting the world, possessing the virtue of a sovereign, so he was called a "Great Person."

案：《文言》云：“九二德博而化。”又云：“君德也。”王輔嗣注云：“雖非君位，君之德也。”是九二有人君之德，所以稱“大人”也。輔嗣又云：“利見大人，唯二五焉。”是二之與五，俱是“大人”，為天下所“利見”也。而褚氏、張氏同鄭康成之說，皆以為九二利見九五之大人，其義非也。且“大人”之云，不專在九五與九二，故《訟卦》云：“利見大人。”又《蹇卦》：“利見大人。”此“大人”之文，施處廣矣，故輔嗣注謂九二也。是“大人”非專九五。

Kong Yingda also cited and refuted previous interpretations. He said: According to the Wenyan, it speaks of "Nine Two has broad virtue and influences others," and also mentions "the virtue of a ruler." Wang Bi (styled Fusi) also noted, "Although not in the position of a ruler, it possesses the virtue of a ruler." This shows that Nine Two possesses the virtue of a ruler, hence being called "Da Ren" (Great Person). Wang Bi also said, "It is advantageous to see a Great Person, only Nine Two and Nine Five." This indicates that both Nine Two and Nine Five are "Great Persons," and both are the objects of benefit and appeal to the people. However, Chu and Zhang followed Zheng Kangcheng's view, believing that Nine Two is advantageous in seeing Nine Five, the Great Person. This interpretation is incorrect. Moreover, the term "Da Ren" does not exclusively refer to Nine Five and Nine Two. The Shao Gua (Gua of Strife) also says, "It is advantageous to see a Great Person," and the Jian Gua (Gua of Difficulty) also says, "It is advantageous to see a Great Person." This shows that the term "Da Ren" is used in a broad sense. Therefore, Wang Bi's comment here refers to Nine Two, indicating that "Da Ren" is not exclusive to Nine Five.

○注“處於地上”至“唯二五焉”。○正義曰：“處於地上，故曰在田”者，先儒以為重卦之時，重於上下兩體，故初與四相應，二與五相應，三與上相應。是上下兩體，論天地人各別，但《易》含萬象，為例非一。及其六位，則一、二為地道，三、四為人道，五、上為天道。二在一上，是九二處其地上，所田食之處，唯在地上，所以稱“田”也。觀輔嗣之注意，唯取地上稱田，諸儒更廣而稱之，言田之耕稼利益，及於萬物，盈滿有益於人，猶若聖人益於萬物，故稱“田”也。

The following passage is Kong Yingda's commentary on Wang Bi's annotations from "being on the ground" to "only the second and fifth lines." First, regarding the statement "being on the ground, therefore called 'field'": previous Confucian scholars believed that when composing the hexagrams, two single trigrams were superimposed, so the first and fourth lines correspond, the second and fifth correspond, and the third and sixth correspond. In terms of the upper and lower trigrams, the three elements of heaven, earth, and humanity each have their respective positions. However, the Zhou Changes encompass all phenomena, and its structure is not limited to one type. In terms of the six lines, the first and second lines belong to the earth's path, the third and fourth lines belong to the human path, and the fifth and sixth lines belong to the heaven's path. The second line is above the first line, meaning that the line nine two is on the ground. The land suitable for farming and harvesting is only above the ground, so it is called "field." Looking at Wang Bi's intention, he simply used "being on the ground" to refer to "field." Later scholars expanded this meaning, saying that the benefits from cultivating the land extend to all things, and the abundance of produce benefits people, just as the sage benefits all things, so it is called "field."

“德施周普”者，下《小象》文，謂周而普遍。“居中不偏”者，九二居在下卦之中，而於上於下，其心一等，是“居中不偏”也。不偏則周普也。“雖非君位”者，二為大人，己居二位，是非君位也。“君之德”者，以德施周普也。《文言》云：“德博而化。”又云：“君德也。”是九二有人君之德也。“初則不彰”者，謂潛隱不彰顯也。“三則乾乾”者，危懼不安也。“四則或躍”者，謂進退懷疑也。“上則過亢”，過謂過甚，亢謂亢極。“利見大人，唯二五焉”者，言範模乾之一卦，故云“唯二五焉”。於別卦言之，非唯二五而己。故訟卦、蹇卦並云“利見大人”，所以施處廣，非唯二五也。

Kong Yingda explains Wang Bi's annotations sentence by sentence. "De shi zhou pu" comes from the following "Xiao Xiang" and refers to virtue spreading universally. "Ju zhong bu pian" means that nine two is located in the central position of the lower trigram, being equally concerned with both above and below, hence called "residing in the center without bias"; without bias, virtue naturally spreads universally. "Sui fei jun wei" means that although nine two is a great man, it is located in the second position and thus not the position of a ruler. "Jun zhi de" refers to the virtue spreading universally; the "Wen Yan" says "de bo er hua" and "jun de ye," indicating that nine two possesses the virtue of a ruler. "Chu ze bu zhang" refers to nine one being hidden and not prominent; "san ze qian qian" refers to nine three being in a dangerous and anxious position; "si ze yue yue" refers to nine four hesitating between advancement and retreat; "shang ze guo kang" means that "guo" is excessive and "kang" is extreme. Regarding the sentence "li xian da ren, wei er wu yan," this is speaking about establishing a model based on the Qian hexagram, hence saying "only the second and fifth lines." If speaking about other hexagrams, it would not be only the second and fifth lines. Therefore, the "Song hexagram" and the "Jian hexagram" both mention "li xian da ren," showing that this statement applies widely and is not limited to the second and fifth lines.

諸儒以為九二當太蔟之月，陽氣發見，則九三為建辰之月，九四為建午之月，九五為建申之月，為陰氣始殺，不宜稱“飛龍在天”。上九為建戌之月，群陰既盛，上九不得言“與時偕極”。於此時陽氣僅存，何極之有？諸儒此說，於理稍乖。此乾之陽氣漸生，似聖人漸出，宜據十一月之後。至建巳之月已來，此九二當據建丑、建寅之間，於時地之萌牙初有出者，即是陽氣發見之義。乾卦之象，其應然也。

Kong Yingda refutes the old view of several scholars who matched the six lines of the hexagram with months. These scholars believed that line nine in the second position corresponds to the month of Taocuo, which is the first month, when yang energy begins to emerge. Following this logic, line nine in the third position would correspond to the third month, line nine in the fourth position to the fifth month, and line nine in the fifth position to the seventh month. However, by the seventh month, yin energy has already begun to prevail, making it inappropriate to say "the dragon flies in the sky." Similarly, line nine at the top corresponds to the ninth month, when yin energy is dominant, making it unsuitable to say "to reach the extreme with the times," since yang energy is only a remnant at that point. Thus, this method of matching is logically inconsistent. Kong Yingda's own view is that the hexagram of Qian represents the gradual growth of yang energy, similar to the gradual emergence of the sage. Therefore, the counting should start from the eleventh month and continue until the fourth month, which is Jian Si. In this case, line nine in the second position would correspond to the period between the twelfth month and the first month, when the sprouts in the earth first appear, which fits the meaning of "yang energy begins to appear." The image of the hexagram of Qian corresponds to this, and it should be so.

但陰陽二氣，共成歲功，故陰興之時，仍有陽在，陽生之月，尚有陰存。所以六律六呂，陰陽相間，取象論義，與此不殊。乾之初九，則與復卦不殊。乾之九二，又與臨卦無別。何以復、臨二卦與此不同者，但《易》論象，復、臨二卦，既有群陰見象於上，即須論卦之象義，各自為文。此乾卦初九、九二，只論居位一爻，無群陰見象，故但自明當爻之地，為此與臨、復不同。

Kong Yingda explains the principle of the coexistence of yin and yang, and discusses the similarities and differences between the Qian trigram and the Fu and Lin hexagrams. Yin and yang energies together accomplish the functions of a year, so when yin energy is strong, yang energy still exists, and when yang energy begins to arise, yin energy still remains. The six lu and six lü are arranged alternately with yin and yang, and the symbolic meaning is similar to this. In terms of the month corresponding to the yao position, the initial yao of the Qian trigram is the same as the Fu hexagram, and the second yao of the Qian trigram is the same as the Lin hexagram. Then why do the Fu and Lin hexagrams differ in their explanations? Because the Zhou Changes are based on images: both the Fu and Lin hexagrams have a group of yin yao above forming an image, so the image and meaning of the hexagram must be discussed together, and each has its own wording. However, the initial yao and the second yao of the Qian trigram are discussed based only on the position of that single yao, and there is no group of yin yao above forming an image, so only the position of that yao needs to be explained. This is why the Fu and Lin hexagrams differ from the Qian trigram.

九三：君子終日乾乾，夕惕若厲，無咎。處下體之極，居上體之下，在不中之位，履重剛之險。上不在天，未可以安其尊也。下不在田，未可以寧其居也。純脩下道，則居上之德廢；純脩上道，則處下之禮曠。故“終日乾乾”，至於夕惕猶若厲也。居上不驕，在下不憂，因時而惕，不失其幾，雖危而勞，可以“無咎”。處下卦之極，愈於上九之亢，故竭知力而後免於咎也。乾三以處下卦之上，故免亢龍之悔。坤三以處下卦之上，故免龍戰之災。

The line statement is from the third line: "The superior person remains diligent all day, and remains vigilant at night as if facing danger, thus having no blame." The superior person remains diligent all day, and remains vigilant at night as if facing danger, thus having no blame. Wang Bi's commentary explains the situation of this line: Nine Three is at the top of the lower trigram and adjacent to the bottom of the upper trigram, thus in a position that is not central. It is on the edge of both upper and lower yang, facing a dangerous situation of double hardness. It is not in the position of heaven, thus unable to enjoy honor; it is not in the position of the field, thus unable to settle down. If it only follows the way of the lower position, the virtue of the upper position will be neglected; if it only follows the way of the upper position, the rites of the lower position will be missing. Therefore, it should "remain diligent all day," and even at night remain as if facing danger. Being in a high position without arrogance, being in a low position without fear, always remaining vigilant, not missing the opportunity, although the situation is dangerous and laborious, it can "have no blame." It is at the top of the lower trigram, which is better than the extreme position of Upper Nine. Therefore, after exhausting wisdom and strength, it can avoid blame. The Nine Three of the Qian hexagram, because it is above the lower trigram, can avoid the regret of the soaring dragon; the Six Three of the Kun hexagram, in the same position, can avoid the disaster of the dragon fighting in the field.

[疏]“九三君子”至“夕惕若厲無咎”。○正義曰：以陽居三位，故稱“九三”；以居不得中，故不稱“大人”；陽而得位，故稱君子。在憂危之地，故“終日乾乾”，言每恆終竟此日，健健自強，勉力不有止息。“夕惕”者，謂終竟此日後，至向夕之時，猶懷憂惕。“若厲”者，若，如也；厲，危也。言尋常憂懼，恆如傾危，乃得無咎。謂既能如此戒慎，則無罪咎，如其不然，則有咎。故《繫辭》云：“無咎者，善補過也。”此一爻，因陽居九三之位，皆以人事明其象。

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) Kong Yingda explains that the yang line in the third position is called "Nine Three" because it occupies the third position. Since it is not in the central position, it is not called "Great Man." However, because the yang line is in a yang position and thus occupies its proper place, it is called "Gentleman." The position of Nine Three is one of worry and danger, so it says "to be diligent day and night," meaning to be strong and self-disciplined from morning to evening without ceasing. "Evening vigilance" refers to the state of being cautious and alert even at dusk, after a whole day has passed. "If dangerous" means that "if" is like, and "dangerous" refers to peril. It means that one should always be cautious and fearful, as if in a dangerous situation, thus avoiding blame. In other words, if one can maintain such vigilance and caution, there will be no fault; if not, there will be fault. Therefore, the Great Treatise says, "Those without blame are good at making up for their mistakes." This line, being a yang line in the third position, throughout the passage uses human affairs to explain its symbolic meaning.

○注“處下體之極”至“免龍戰之災”。○正義曰：“處下體之極”者，極，終也。三是上卦之下，下體之極，故云“極”也。又云：“居上體之下”者，四、五與上是上體，三居四下，未入上體，但居上體之下，四則已入上體，但居其上體之下，故九四注云“居上體之下”，與此別也。云“履重剛之險”者，上下皆有陽爻，剛強好為險難，故云“履重剛之險”。云“上不在天，未可以安其尊”者，若在天位，其尊自然安處，在上卦之下，雖在下卦之上，其尊未安，故云“未可以安其尊”也。“下不在田，未可以寧其居”者，田是所居之處，又是中和之所，既不在田，故不得安其居。“純脩下道，則居上之德廢”者，言若純脩下道以事上卦，則己居下卦之上，其德廢壞，言其太卑柔也。“純脩上道，則處下之禮曠”者，曠謂空曠，言已純脩居下卦之上道以自驕矜，則處上卦之下，其禮終竟空曠。

Kong Yingda explains Wang Bi's commentary from "being at the extreme of the lower trigram" to "avoiding the disaster of a dragon's struggle." "Extreme" in "being at the extreme of the lower trigram" refers to the end, as the third line is immediately below the upper trigram and is the end of the lower trigram, hence called "extreme." The commentary also says "residing below the upper trigram," since the fourth, fifth, and upper lines are the upper trigram, and the third line is below the fourth line, not yet entering the upper trigram, but closely below it; the fourth line has already entered the upper trigram, but is at the very bottom of it—so Wang Bi's commentary on the fourth line also says "residing below the upper trigram," which has a different meaning from this context. The commentary says "standing on the danger of double hardness," because the third line is surrounded by yang lines above and below, which are strong and prone to danger, hence standing on the danger of double hardness. The commentary says "not being in the position of heaven, so cannot rest in its dignity," meaning if truly in the position of heaven, its dignity would naturally be secure; now being below the upper trigram, although above the lower trigram, the position of dignity is still insecure, hence "cannot rest in its dignity." "Not being in the position of the field, so cannot rest in its dwelling," because the field is a place of rest and also a place of harmony and balance; since not being in the position of the field, one cannot rest in its dwelling. "Purely cultivating the way of the lower trigram, then the virtue of being above the trigram is lost," meaning if one solely cultivates the way of the lower trigram to serve the upper trigram, then the virtue one should have by being above the lower trigram is lost, that is, being too weak and yielding. "Purely cultivating the way of the upper trigram, then the rites of being below the trigram are neglected," "neglected" means missing, meaning if one solely cultivates the way of the upper trigram and becomes arrogant, then the rites one should fulfill by being below the upper trigram will ultimately be neglected.

“夕惕猶若厲也”者，言雖至於夕，恆懷惕懼，猶如未夕之前，當若厲也。案：此卦九三所居之處，實有危厲。又《文言》云：“雖危無咎。”是實有危也。據其上下文勢，“若”字宜為語辭，但諸儒並以“若”為“如”，如似有厲，是實無厲也，理恐未盡。今且依“如”解之。“因時而惕，不失其幾”者，“因時”謂因可憂之時，故《文言》云“因時而惕”，又云“知至至之，可與幾也”。是“因時而惕，不失其幾”也。“雖危而勞”者，“若厲”是“雖危”，“終日乾乾”是“而勞”也。“故竭知力而後免於咎”者，王以九三與上九相併，九三處下卦之極，其位猶卑，故竭知力而得免咎也。上九在上卦之上其位極尊，雖竭知力，不免亢極，言下勝於上，卑勝於尊。

Kong Yingda continued to explain Wang Bi's annotations and put forward his own view on the character 「若」. 「Xì tì yóu ruò lì yě」 means that even at dusk one should still remain vigilant, just as one would in the morning before dusk, always treating oneself as if in a dangerous situation. According to the position of the line Nine in the Third in this hexagram, there is indeed a real danger; the 「Wén Yán」 also says 「suī wēi wú jiù」, indicating that the danger is real. From the flow of the text, the character 「若」 should be a grammatical particle within the sentence; however, all the scholars have interpreted 「若」 as 「如」, meaning 'as if', and thus interpreted the sentence as if there was danger but in reality there was none, which may not be entirely appropriate. For now, we will still follow the interpretation of 「如」. The annotation says 「yīn shí ér tì, bù shī qí jī」, where 「yīn shí」 refers to being vigilant during times of worry, so the 「Wén Yán」 says 「yīn shí ér tì」, and also says 「zhī zhì zhì zhī, kě yǔ jī yě」, which means exactly the same as 「yīn shí ér tì, bù shī qí jī」. The annotation says 「gù jié zhī lì ér hòu miǎn yú jiù」, which is Wang Bi's comparison of line Nine in the Third with line Nine at the Top: line Nine in the Third is at the top of the lower trigram, still relatively low in position, so by exerting all one's knowledge and effort one can avoid misfortune; line Nine at the Top is at the top of the upper trigram, in an extremely high position, so even if one exerts all one's knowledge and effort, one cannot avoid the danger of excess. This means that a lower position is superior to a higher one, and a humble position is superior to a lofty one.

九四：或躍在淵，無咎。去下體之極，居上體之下，乾道革之時也。上不在天，下不在田，中不在人，履重剛之險，而無定位所處，斯誠進退無常之時也。近乎尊位，欲進其道，迫乎在下，非躍所及。欲靜其居，居非所安，持疑猶豫未敢決志。用心存公，進不在私，疑以為慮，不謬於果，故“無咎”也。

The text refers to the statement of the fourth line: "Perhaps leap up from the depths, perhaps remain in the depths, there will be no fault." Wang Bi explains: The nine in the fourth line has already left the top of the lower trigram and entered the lowest position of the upper trigram, at the time of the transformation of the Heaven trigram. It is not in the position of the sovereign, nor in the position of the people, and is not in the position of the human. It still stands on a position of heavy firmness, and has no fixed place to be. This is indeed a time of uncertainty in advancing or retreating. It is close to the position of the sovereign, wanting to promote its own way, but is constrained by the situation below, which cannot be achieved by a single leap. If it wants to remain still, the position is not suitable for stability, so it hesitates and wavers, and does not dare to make a decision. However, its mind is devoted to righteousness, and its desire to advance is not for private gain. Because of its hesitation and careful consideration, it does not make mistakes in decisive action, hence "there will be no fault."

[疏]“九四：或躍在淵，無咎”。○正義曰：“或，疑也。躍，跳躍也。言九四陽氣漸進，似若龍體欲飛，猶“疑或”也。躍於在淵，未即飛也。此自然之象，猶若聖人位漸尊高欲進於王位，猶豫鷃疑，在於故位，未即進也。云：“無咎”者，以其鷃疑進退，不即果敢以取尊位，故“無咎”也。若其貪利務進，時未可行而行，則物所不與，故有咎也。若周西伯內執王心，外率諸侯以事紂也。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Kong Yingda explains the line statement "Nine in the Fourth: Or leap in the abyss, no blame." He says: "Or" indicates uncertainty and indecision, "leap" means to jump. This describes the gradual ascent of the Yang energy of Nine in the Fourth, like a dragon's body about to rise, yet still hesitating. It leaps but remains in the abyss, without immediately ascending. This is a natural phenomenon. In terms of human affairs, it is like a sage gradually attaining higher status, about to take the throne, yet hesitating and remaining in his original position, not advancing immediately. The line statement says "no blame" because it hesitates and is cautious between advancing and retreating, not rushing to take the high position. If one is greedy for gain and insists on advancing without considering the right time, it will not be accepted by others, leading to mistakes. For example, King Wen of Zhou (Western Boy) had already harbored the ambition of a king, yet outwardly he still led the feudal lords in serving King Zhou of Shang, which is precisely this situation.

○注“去下體之極”至“無咎也”。○正義曰：“去下體之極”者，離下體入上體，但在下體之上，故云“去下體之極”。注九三云“處下體之極”，彼仍處九三，與此別也。云“乾道革之時”者，革，變也。九四去下體入上體，是乾道革之時。云“上不在天，下不在田，中不在人”者，《易》之為體，三與四為人道，人近在下不，近於上，故九四云“中不在人”，異於九三也。云“而無定位所處”者，九四以陽居陰上，既不在於天，下復不在於地，中又不當於人，上下皆無定位所處也。“斯誠進退無常之時”者，《文言》云“上下無常”、“進退無恆”是也。

Kong Yingda explains Wang Bi's commentary from "Going away from the extreme of the lower trigram" to "There is no blame." "Going away from the extreme of the lower trigram" means that nine four has left the lower trigram and entered the upper trigram, being only immediately above the lower trigram, hence it is said "Going away from the extreme of the lower trigram." In contrast, nine three is described as "Being at the extreme of the lower trigram," because nine three remains within the lower trigram, and this meaning is different. The commentary says "The time of change in the principle of Qian," "Change" refers to transformation. Nine four leaving the lower trigram and entering the upper trigram is exactly the time when the principle of Qian undergoes change. The commentary says "Not in heaven, not in the fields, and not in the middle of human affairs," because in the Zhou Changes, the trigrams three and four are considered human affairs, and human affairs are closer to the lower position and not close to the upper position, so nine four says "Not in the middle of human affairs," which is different from nine three. The commentary says "And has no fixed position," because nine four, a yang line, is in the position of a yin line, not in heaven, not in the earth, and not in the middle of human affairs, so it has no fixed position. The commentary says "This is indeed a time of constant movement and retreat," which corresponds exactly to what the Wenyan says "Up and down are not constant" and "Forward and backward are not fixed."

“欲進其道，迫乎在下，非躍所及”者，謂欲進已聖道而居王位，但逼迫於下，群眾未許，非己獨躍所能進及也。“欲靜其居，居非所安，持疑猶豫，未敢決志”者，謂志欲靜其居處，百姓既未離禍患，須當拯救，所以不得安居，故遲疑猶豫，未敢決斷其志而苟進也。“用心存公，進不在私”者，本為救亂除患，不為於己，是進不在私也。“疑以為慮，不謬於果”者，謬謂謬錯，果謂果敢；若不思慮，苟欲求進，當錯謬於果敢之事，而致敗亡；若疑惑以為思慮，則不錯謬於果敢之事。其錯謬者，若宋襄公與楚人戰而致敗亡是也。

Kong Yingda continued to explain Wang's annotations sentence by sentence. "Wishing to advance his way, he is constrained by what is below, beyond the reach of a single leap" means that the Nine in the Fourth position wants to promote his sage's way and ascend to the throne, but is restricted by the situation below, as the people have not yet turned to him, and he cannot achieve this by a single leap alone. "Wishing to remain quiet, his dwelling is not secure, holding doubts and hesitations, not daring to decide his mind" means that it originally wanted to remain quiet in its place, but the people have not yet escaped from calamity and still need salvation, so it cannot stay secure; thus, it hesitates and hesitates, not daring to decide its mind and act hastily. "Using his mind for the public good, his advancement is not for private gain" means that its intention is to eliminate chaos and disasters, not for itself, so its advancement is not motivated by private interest. "Doubt is considered as a matter for careful thought, not leading to error in decisiveness" means that "error" refers to mistakes, and "decisiveness" refers to boldness. If one does not think carefully and only seeks to advance blindly, mistakes will occur in bold action, leading to defeat; if one transforms doubts into careful consideration, one will not make mistakes in bold action. An example of such error is like the case of Song Xianggong who fought against the Chu people and ultimately suffered defeat.

九五：飛龍在天，利見大人。不行不躍而在乎天，非飛而何？故曰“飛龍”也。龍德在天，則大人之路亨也。夫位以德興，德以位敘，以至德而處盛位，萬物之睹，不亦宜乎？

The text refers to the statement of the fifth line: "A dragon soars in the heavens, advantageous to see a great man." A dragon flies and rises to the heavens, which is advantageous for encountering a great person. Wang Bi explains: it is neither walking on the ground nor leaping but already in the heavens. This is not flying, what else could it be? Therefore, it is called "a flying dragon." When a dragon-like virtue resides in the heavenly position, the path for the great man becomes clear. Status arises from virtue, and virtue is expressed through status. When the highest virtue is established in the flourishing position, all under heaven look up to it. Is this not natural?

[疏]“九五”至“利見大人”。○正義曰：言九五陽氣盛至於天，故云“飛龍在天”。此自然之象，猶若聖人有龍德飛騰而居天位，德備天下，為萬物所瞻睹，故天下利見此居王位之大人。○注“龍德在天”。○正義曰：“龍德在天，則大人之路亨”，謂若聖人有龍德居在天位，則大人道路得亨通。猶若文王拘在羑里，是大人道路未亨也。“夫位以德興”者，位謂王位，以聖德之人能興王位也。“德以位敘”者，謂有聖德之人，得居王位，乃能敘其聖德。若孔子雖有聖德，而無其位，是德不能以位敘也。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Kong Yingda explains the passage from "Nine in the Fifth" to "Beneficial to see a great man." He says: This refers to the flourishing of the yang energy at Nine in the Fifth, so it is said "A dragon in the sky." This is a natural phenomenon; in terms of human affairs, it is like a sage possessing the virtue of a dragon, rising up and occupying the position of the Son of Heaven, his virtue spreading throughout the world, being revered by all things, so everyone is beneficial in seeing this great man who holds the throne. The next section explains Wang Bi's comment "The virtue of the dragon is in the sky." Kong Yingda says: "If the virtue of the dragon is in the sky, then the path of the great man is unobstructed," meaning that if a sage possesses the virtue of a dragon and holds the heavenly position, then the path of the great man becomes unobstructed. Conversely, when King Wen was imprisoned in Youli, the path of the great man was not yet unobstructed. "Position arises from virtue," where "position" refers to the throne, meaning that only a sage can rise to the throne. "Virtue is expressed through position," meaning that a sage can only fully express his virtue by holding the throne; for example, Confucius had the virtue of a sage but lacked the corresponding position, which is an example of virtue being unable to be expressed through position.

上九：亢龍有悔。

The line statement for the topmost line of the Qian hexagram is: "The dragon soaring high has regret" — the dragon flies too high and reaches the extreme, thus causing regret. Wang Bi did not add any further commentary below this line.

[疏]正義曰：上九亢陽之至，大而極盛，故曰“亢龍”。此自然之象，以人事言之，似聖人有龍德，上居天位，久而亢極，物極則反，故“有悔”也。純陽雖極，未至大凶，但有悔吝而己。《繫辭》云：“悔吝者，言乎其小疵也。”故鄭引堯之末年，四凶在朝，是以有悔未大凶也。凡悔之為文，既是小疵，不單稱悔也。必以餘字配之。其悔若在，則言“有悔”，謂當有此悔，則此經是也。其悔若無，則言“悔亡”，言其悔已亡也，若《恆卦·九二》“悔亡”是也。其悔雖亡，或是更取他文結之，若《復卦·初九》“不遠復無祗悔”之類是也。但聖人至極，終始無虧，故《文言》云：“知進退存亡而不失其正者，其唯聖人乎？”是知大聖之人，本無此悔。但九五天位，有大聖而居者，亦有非大聖而居者，不能不有驕亢，故聖人設法以戒之也。

Kong Yingda explained "The Dragon in Excess Has Regret." He said: "The upper nine represents the yang that has reached its extreme, being great and reaching the utmost, hence called 'The Dragon in Excess.' This is a natural phenomenon; in terms of human affairs, it is like a sage possessing the virtue of a dragon, occupying the position of a ruler, and after a long time, reaching the extreme of excess. When things reach their peak, they will turn to their opposite, hence 'there is regret.' Although pure yang has reached its peak, it has not yet reached a great misfortune, only regret and minor regret. The 'Great Treatise' says: 'Regret and hesitation refer to minor flaws.' Therefore, Zheng Xuan cited the example of the four evil ministers still being in the court at the end of the reign of Emperor Yao, to illustrate that there is only 'regret' but not yet great misfortune. In terms of the use of the character 'regret,' since it refers to minor flaws, it is not used alone, but must be combined with other characters. If regret still exists, it is said 'there is regret,' meaning that there should be such regret; this line is exactly like that. If the regret has disappeared, it is said 'regret has vanished,' meaning that the regret has been resolved, as in the case of the 'Guanzhong' hexagram's nine two, 'Regret has vanished.' Sometimes, although regret has vanished, other expressions are used to conclude, as in the case of the 'Fu' hexagram's initial nine, 'Returning without being far, no great regret.' However, the sage's virtue reaches its extreme, and there is no deficiency from beginning to end, hence the 'Words and Meaning' says: 'Knowing advancement, retreat, survival, and death without losing the right path, is it not only the sage?' From this we can know that great sages themselves would not have such regret. However, the position of the five yang, which is the emperor's position, may be occupied by a great sage or by someone who is not a great sage. The latter may inevitably become arrogant and reach the extreme of excess, hence the sage established this line statement to warn them.

用九：見群龍，無首，吉。九，天之德也。能用天德，乃見“群龍”之義焉。夫以剛健而居人之首，則物之所不與也。以柔順而為不正，則佞邪之道也。故《乾》吉在“無首”，《坤》利在“永貞”。

The text specific to the Qian hexagram is "Yong Jiup" (All Nines): "Seeing a group of dragons, none taking the lead, it is auspicious." This means that when a group of dragons appears, none of them strive for leadership, which is considered auspicious. Wang Bi explains that "jiu" represents the virtue of heaven. Only by employing the virtue of heaven can one understand the meaning of "a group of dragons." To forcefully take the lead among others is not something people would support. If one is overly yielding yet does not adhere to the right path, it becomes a way of flattery and wickedness. Therefore, the auspiciousness of the Qian hexagram lies in "not taking the lead," while the advantage of the Kun hexagram lies in "eternally maintaining the correct path."

[疏]“用九：見群龍，無首，吉”。○正義曰：“用九見群龍”者，此一句說“乾元”能用天德也。九，天德也。若體“乾元”，聖人能用天德，則見“群龍”之義。“群龍”之義，以無首為吉，故曰“用九，見群龍，無首，吉”也。○注“九，天之德”。○正義曰：“九，天之德”者，言六爻俱九，乃共成天德，非是一爻之九，則為天德也。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Kong Yingda explains the passage "Use of Nine: Seeing a group of dragons, none leading, auspicious." He says: "Use of Nine, seeing a group of dragons" refers to the ability of "Qian Yuan" to employ Heavenly Virtue. "Nine" represents Heavenly Virtue; if one can embody "Qian Yuan," the sage can employ Heavenly Virtue and thus understand the meaning of "a group of dragons." The meaning of "a group of dragons" lies in not competing for leadership, which is why it is said "Use of Nine, seeing a group of dragons, none leading, auspicious." In the next section, Kong Yingda explains Wang Bi's comment "Nine is the virtue of Heaven." He says: "Nine is the virtue of Heaven" means that all six lines are nines, together forming Heavenly Virtue; it is not that any single nine line alone constitutes Heavenly Virtue.

《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。天也者，形之名也。健也者，用形者也。夫形也者，物之累也。有天之形而能永保無虧，為物之首，統之者豈非至健哉！大明乎終始之道，故六位不失其時而成，升降無常，隨時而用，處則乘潛龍，出則乘飛龍，故曰“時乘六龍”也。乘變化而御大器，靜專動直，不失大和，豈非正性命之情者邪？

The passage from the "Tu" section is: How magnificent is the creative virtue of the Heaven! All things depend on it to begin, and it governs the heavens. Clouds flow, rain spreads, and all things take form and spread out; it comprehends the principle of beginning and end, and the six lines of the hexagram are formed in accordance with the proper time. It governs the six dragons in accordance with the time, thus governing the heavens. The movement and transformation of the Heaven's way cause all things to be upright in their nature and destiny. The commentary by Wang Bi says: "Heaven" is the name given according to its form, while "strong and active" refers to the function of this form. All things that have form are burdened by their form; yet Heaven has form and yet remains without loss, becoming the leader of all things. Therefore, the one who governs it must be the ultimate strength and vitality. Because it comprehends the principle of beginning and end, the six lines are all formed in accordance with the proper time. The yang energy rises and falls without fixed position, acting according to the time: when still, it rides the hidden dragon; when active, it rides the flying dragon. Therefore, it is said, "riding the six dragons according to the time." Riding the changes to govern the great vessel, which is the heavens, being single-minded when still and upright when active, without losing the great harmony, is this not precisely the way to make all things upright in their nature and destiny?

[疏]“彖曰大哉乾元”至“各正性命”。○正義曰：夫子所作《彖》辭，統論一卦之義，或說其卦之德，或說其卦之義，或說其卦之名，故《略例》云：“彖者何也？統論一卦之體，明其所由之主。”案：褚氏、莊氏並云：“彖，斷也，斷定一卦之義，所以名為彖也。”但此《彖》釋乾與元、亨、利、貞之德。但諸儒所說此《彖》分解四德，意各不同。今案：莊氏之說，於理稍密，依而用之。

The Outline of the Zhou Changes says: "What is a 'tuang'? It is a general discussion of the nature of one hexagram, clarifying its main principle." Also, according to Chu and Zhuang, "tuang" means to determine, to determine the meaning and significance of a hexagram, hence the name "tuang." This passage of the tuang text is specifically explaining the hexagram Qian and the four virtues: Yuan, Heng, Li, and Zhen. However, different scholars have different interpretations of these four virtues. According to Zhuang's view, the reasoning is more comprehensive, so we follow his explanation.

“大哉乾元，萬物資始，乃統天”者，此三句裛釋乾與元也。“乾”是卦名，“元”是乾德之首，故以元德配乾釋之。“大哉乾元”者，陽氣昊大，乾體廣遠，又以元大始生萬物，故曰“大哉乾元”。“萬物資始”者，釋其“乾元”稱“大”之義，以萬象之物，皆資取“乾元”，而各得始生，不失其宜，所以稱“大”也。“乃統天”者，以其至健而為物始，以此乃能統領於天，天是有形之物，以其至健，能總統有形，是“乾元”之德也。

Kong Yingda explains each sentence of the "Tuan" text. The three sentences "Great is the Primordial Power of Heaven, all things receive their beginning, and thus are governed by Heaven" are interpreted together to explain both "Qian" and "Yuan." "Qian" is the name of the hexagram, and "Yuan" is the first virtue of Qian. Therefore, "Yuan" is explained in conjunction with "Qian." The phrase "Great is the Primordial Power of Heaven" refers to the vastness of the yang energy, the wide expanse of Qian's form, and its great creative power that generates all things. Thus, it is praised as "Great is the Primordial Power of Heaven." The phrase "all things receive their beginning" explains why "Qian Yuan" is called "Great." All things draw their origin from "Qian Yuan" and thus are able to begin, none missing their proper place, hence the term "Great." The phrase "thus are governed by Heaven" means that the Primordial Power of Heaven, with its ultimate strength and vitality, serves as the beginning of all things, thus governing Heaven. Heaven itself is a tangible entity, and the Primordial Power of Heaven, through its ultimate strength, encompasses all tangible things. This is the virtue of "Qian Yuan."

“雲行雨施，品物流形”者，此二句釋“亨”之德也，言乾能用天之德，使雲氣流行，雨澤施布，故品類之物，流佈成形，各得亨通，無所壅蔽，是其“亨”也。“大明終始，六位時成”者，此二句總結乾卦之德也。以乾之為德，大明曉乎萬物終始之道，始則潛伏，終則飛躍，可潛則潛，可飛則飛，是明達乎始終之道，故六爻之位，依時而成。若其不明終始之道，應潛而飛，應飛而潛，應生而殺，應殺而生，六位不以時而成也。

Kong Yingda continued, "The phrases 'Clouds flow and rain spread, and all things take form' explain the virtue of 'Hehng.' The Qian hexagram can manifest the virtue of Heaven, causing clouds to move and rain to be distributed, thus enabling all things to flow and take shape, each reaching its proper course without obstruction. This is its 'Hehng.' The phrases 'Great brightness spans the beginning and the end, and the six positions are formed in due time' summarize the virtue of the Qian hexagram. Because the virtue of Qian can illuminate the principle of the beginning and the end of all things: at the beginning it remains hidden, but at the end it rises up; when it should be hidden, it is hidden; when it should rise, it rises. This is the principle of贯通 the beginning and the end. Therefore, the six lines of the hexagram are formed in accordance with the proper time. If one does not understand the principle of the beginning and the end, and instead rises when it should be hidden, or hides when it should rise, or causes death when it should produce life, or produces life when it should cause death, then the six lines cannot be formed in their proper time."

“時乘六龍，以御天”者，此二句申明“乾元”“乃統天”之義，言乾之為德，以依時乘駕六爻之陽氣，以控御於天體。六龍，即六位之龍也。以所居上下言之，謂之六位也；陽氣升降，謂之六龍也。上文以至健元始總明乾德，故云“乃統天”也。此名乘駕六龍，各分其事，故云“以御天”也。“乾道變化，各正性命”者，此二句更申明乾元資始之義。道體無形，自然使物開通，謂之為“道”。言乾卦之德，自然通物，故云“乾道”也。“變”謂後來改前，以漸移改，謂之變也。“化”謂一有一無，忽然而改，謂之為化。言乾之為道，使物漸變者，使物卒化者，各能正定物之性命。性者天生之質，若剛柔遲速之別；命者人所稟受，若貴賤夭壽之屬是也。

Kong Yingda continued to explain: "At the proper time, the six dragons are ridden to control the heavens" these two sentences reiterate the meaning of "Qian Yuan" and "thus unifies the heavens." It refers to the virtue of Qian, which follows the proper time and rides the six yao's yang energy to control the heavens. The so-called "six dragons" refer to the six yao positions as dragons: from the perspective of their positions above and below, they are called "six positions"; from the perspective of the rising and falling of yang energy, they are called "six dragons." The previous text used extreme strength and creation to summarize the virtue of Qian, so when it talks about "thus unifies the heavens," it refers to Qian Yuan comprehensively governing all tangible things. Here, when it talks about riding the six dragons and each yao taking its own responsibility, it refers to dividing responsibilities to control the heavens. The intent of the two sentences is different. "The way of Qian brings about changes, each establishing the nature and destiny of things" these two sentences again clarify the meaning of Qian Yuan creating all things. The essence of the way has no form, yet it naturally allows all things to be open and accessible, hence it is called "way." The virtue of the Qian hexagram naturally allows all things to be connected, hence it is called "Qian way." "Change" refers to replacing the previous with the later, gradually changing, called "change"; "transformation" refers to sudden emergence and disappearance, sudden change, called "transformation." This means that as the way, Qian can cause all things to gradually change or suddenly transform, allowing each thing to properly establish its nature and destiny. "Nature" refers to the innate qualities of things, such as distinctions of hardness and softness, slowness and speed; "destiny" refers to the limits of what a person receives, such as distinctions of nobility and humility, longevity and short life.

○注“天也者形之名也”至“豈非正性命之情者邪”。○正義曰：夫形也者，物之累也。凡有形之物，以形為累，是含生之屬，各憂性命。而天地雖復有形，常能永保無虧，為物之首，豈非統用之者至極健哉！若非至健，何能使天形無累？見其無累，則知“至健”也。“乘變化而御大器”者，乘變化，則乘潛龍，飛龍之屬是也。“而御大器”，大器謂天也。乘此潛龍、飛龍而控御天體，所以運動不息，故云“而御大器”也。“靜專動直，不失大和”者，謂乾之為體，其靜住之時，則專一不轉移也，其運動之時，正直不傾邪也。故《上繫辭》云：“夫乾，其靜也專，其動也直，是以大生焉。”韓康伯注云：“專，專一也。直，剛正也。”“不失大和”，則下文“保合大和”是也。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Kong Yingda explains Wang Bi's commentary from "Heaven is the name of form" to "Is it not the case that it is the true nature of life and death?" He says: The physical form is essentially a burden for things. All things with form are burdened by their form, so all living beings worry about their life and death. However, even though Heaven and Earth also have form, they can remain intact and without loss, becoming the leader of all things. Therefore, what governs and controls it must be the ultimate strength and vitality. If it were not the ultimate strength and vitality, how could Heaven's form not be burdened? By observing that it is not burdened, we can know that it is "the ultimate strength and vitality." The commentary says "riding the changes and governing the great vessel." Riding the changes refers to riding the hidden dragon and the flying dragon; "governing the great vessel" refers to the "great vessel" being Heaven. By riding the hidden dragon and the flying dragon to control Heaven, it thus continues to move without end, hence "governing the great vessel." The commentary says "remaining tranquil and dedicated, and not losing the great harmony." This means that when the Qian trigram is still, it remains dedicated and unchanging; when it moves, it is straight and not biased. Therefore, the Great Treatise says: "The Qian trigram, when still, is dedicated; when moving, is straight, thus producing great things." Han Kangbo explains: "Dedicated means being single-minded; straight means being upright." As for "not losing the great harmony," this refers to the following "preserving and harmonizing the great harmony."

“豈非正性命之情者邪”，以乾能正定物之性命，故云“豈非正性命之情者邪”，謂物之性命各有情，非天之情也。天本無情，何情之有？而物之性命，各有情也。所稟生者謂之性，隨時念慮謂之情，無識無情，今據有識而言，故稱曰“情”也。夫子為《彖》之體，斷明一卦之義，體例不同。莊氏以為凡有一十二體，今則略舉大綱，不可事事繁說。莊氏云“《彖》者發首則嘆美卦”者，則此《乾·彖》云“大哉乾元”，《坤卦·彖》云“至哉坤元”。以乾、坤德大，故先嘆美之，乃後詳說其義。或有先疊文解義而後嘆者，則《豫卦·彖》云：“《豫》之時義大矣哉”之類是也。

Kong Yingda explains the last sentence of the annotation and transitions into the style of the "Tuan" statements. The annotation says, "Is it not the true nature and life of things?" This is because Qian can properly regulate the nature and destiny of all things, so the question is raised in this way; here it refers to the nature and life of all things each having their own feelings, not that Heaven has feelings. Heaven is originally without feelings, so where could feelings come from? However, the nature and life of all things each have their own feelings. What is inherited at birth is called "nature," and the spontaneous thoughts and considerations that arise at any time are called "feelings"; things without consciousness cannot have feelings, so here the discussion is about things with consciousness, hence the term "feelings." Then Kong Yingda says: The style of the "Tuan" statements composed by Confucius is to determine and explain the meaning and purpose of a single hexagram, and the style is not uniform. Zhang Shi believes there are a total of twelve types of styles, but here only the main points are briefly mentioned, and cannot be elaborated one by one. Zhang Shi says, "The 'Tuan' statements sometimes begin by praising the hexagram," such as in the "Tuan" statement of the Qian hexagram, which says, "How great is the Qian Yuan," and in the Kun hexagram, which says, "How profound is the Kun Yuan," because the Qian and Kun hexagrams have great virtues, so they first express praise, and then elaborate on their meanings. There are also cases where the hexagram statement is first restated, the meaning is explained, and then praise is given, such as the "Tuan" statement of the Yu hexagram, which says, "How great is the meaning of the Yu hexagram."

或有先釋卦名之義，後以卦名結之者，則《同人·彖》云“柔得位得中而應乎《乾》，曰同人”，《大有·彖》云：“柔得尊位大中而上下應之曰：“大有之例是也。或有特疊卦名而稱其卦者，則同人彖云：“《同人》曰：同人于野，亨。”注云：“‘同人于野，亨，利涉大川’，非二之所能也。是乾之所行，故特曰‘同人曰’。”此等之屬，為文不同，唯《同人》之《彖》特稱“同人曰”，注又別釋。其餘諸卦之《彖》，或詳或略，或先或後，故上下參差，體例不同，或難其解，或易略解。若一一比並，曲生節例，非聖人之本趣，恐學者之徒勞，心不曉也。今皆略而不言，必有其義，於卦下而具說。

Kong Yingda continues to list the structure of the "Tuan" commentary. There are also instances where the meaning of the hexagram name is explained first and then the hexagram name is used to conclude, such as in the "Tuan" of "Tongren" which says, "The flexible one occupies the position and the center and corresponds with the Qian, thus called Tongren." Similarly, the "Tuan" of "Dayou" says, "The flexible one occupies the exalted position and the great center, and the upper and lower parts respond to it, thus called Dayou." These are examples of this structure. There are also cases where the hexagram name is specially repeated to refer to the hexagram, such as in the "Tuan" of "Tongren" which says, "Tongren says: 'Tongren in the wild, success.'" Wang Bi's commentary explains, "The phrase 'Tongren in the wild, success, beneficial for crossing great rivers' is not something that can be achieved by the second line alone, but rather something implemented by the Qian. Therefore, it is specially written as 'Tongren says.'" Such variations exist in the text, and among them, only the "Tuan" of "Tongren" specially uses the phrase "Tongren says," and the commentary also provides a separate explanation. For the "Tuan" commentaries of the other hexagrams, some are detailed while others are brief, some appear before while others after, thus creating a varied structure, some difficult to explain, some easy and concise. If one were to compare and arrange them line by line, creating many artificial sections, it would not be the original intention of the sage. It might only cause scholars to waste their efforts without understanding. Therefore, we now generally omit discussing them. If there are indeed necessary explanations, they will be provided in detail under each hexagram.

保合大和，乃利貞。不和而剛暴。

The text continues from the "Tuan" transmission: preserving and uniting the vital energy of great harmony allows for benefit and upholding the correct path. The next five characters, "not harmonious yet fierce and brutal," are Wang Bi's commentary, pointing out the opposite: if one cannot be harmonious, then one is left only with harshness and cruelty.

[疏]正義曰：此二句釋“利貞”也。純陽剛暴，若無和順，則物不得利，又失其正。以能保安合會大利之道，乃能利貞於萬物，言萬物得利而貞正也。

Kong Yingda's commentary explains that these two lines are explaining the virtues of "li" (advantage) and "zhen" (uprightness). Pure yang energy is strong and fierce; if it is not tempered by harmony, all things would not gain benefit and would also lose the middle and upright. Precisely because Qian preserves stability and unites the principle that brings great benefit to all things, it can be advantageous to all things while maintaining uprightness, meaning that all things gain benefit and return to uprightness.

首出庶物，萬國咸寧。萬國所以寧，各以有君也。

The text is the conclusion of the "Tuang" transmission: the virtue of the sage surpasses all things, and thus the whole world and all states are at peace. Below is Wang Bi's commentary: the reason why all states can be at peace is that each has its ruler and leader.

[疏]正義曰：自上已來，皆論乾德自然養萬物之道。此二句論聖人上法乾德，生養萬物，言聖人為君在眾物之上，最尊高於物，以頭首出於眾物之上，各置君長以領萬國，故萬國皆得寧也。人君位實尊高，故於此云首出於庶物者也。志須卑下，故前經云“無首，吉”也。但前文說乾用天德，其事既詳，故此文聖人以人事象乾，於文略也。以此言之，聖人亦當令萬物資始，統領於天位，而“雲行雨施”，佈散恩澤，使兆庶眾物，各流佈其形，又大明乎盛衰終始之道，使天地四時貴賤高下，各以時而成。又任用群賢，以奉行聖化，使物各正性命。此聖人所以象乾而立化。

Kong Yingda's commentary explains: From the previous text, the discussion has focused on the natural nurturing power of the Qian hexagram; these two lines, however, shift to talk about the sage who emulates the virtue of Qian, nurturing all things. It means that the sage, as a ruler, resides above all things, surpassing them in dignity and exaltation, appearing as the leading figure above all things. He also appoints leaders to govern all nations, so that all nations can be at peace. The position of the ruler is indeed exalted, so here it says "leading all things." However, the ruler's mind and will should be humble and lowly, which is why the line "Without a head, it is auspicious" in the "Yong Jiup" section is stated. Since the previous text discussed the application of the Heavenly Virtue by Qian, which has already been explained in detail, this passage briefly refers to the sage emulating Qian through human affairs. By this reasoning, the sage should also be the source from which all things are born, governing them from the position of the Son of Heaven. He should spread his grace like clouds moving and rain descending, allowing millions of people and all things to take form and flourish. He should also understand the principles of rise and decline, ensuring that heaven and earth, the four seasons, and the distinctions of honor and humility are fulfilled in their proper times. He should also appoint many virtuous talents to carry out the sage's teachings, enabling all things to be properly cultivated and established. This is the way the sage emulates the principles of Qian to establish his teachings.

《象》曰：天行健，君子以自強不息。

The text from "The Great Image" says: The celestial bodies move vigorously and without ceasing; the gentleman takes this as a model, thus self-disciplining and never resting. Below this passage, Wang Bi did not add any commentary.

[疏]“《象》曰天行健”至“自強不息”。○正義曰：此《大象》也。《十翼》之中第三翼，總象一卦，故謂之“大象”。但萬物之體，自然各有形象，聖人設卦以寫萬物之象。今夫子釋此卦之所象，故言“《象》曰”。天有純剛，故有健用。今畫純陽之卦以比擬之，故謂之《象》。《象》在《彖》後者，《彖》詳而《象》略也。是以過半之義，思在《彖》而不在《象》，有由而然也。

Kong Yingda explains the passage from the "Xiang" transmission "Tian Xing Jian" to "Zi Qiang Bu Xi." He says: This is the "Daxiang," which is the third wing of the "Shi Yi." It summarizes the image of a single hexagram, so it is called "Daxiang." All things have their own images by nature, and the sage established the hexagram forms to depict the images of all things. Now Kongzi explains the image taken for this hexagram, hence it is said "Xiang says." Heaven possesses pure firmness and strength, thus it has the function of firmness and strength, and therefore a hexagram of pure yang was drawn to represent it, hence it is called "Xiang." The "Xiang" text comes after the "Tuan" text because the "Tuan" is more detailed and the "Xiang" is more concise. Therefore, understanding most of the meaning of a hexagram relies on the "Tuan" rather than the "Xiang," and this is for a reason.

“天行健”者，行者，運動之稱，健者強壯之名，“乾”是眾健之訓。今《大象》不取餘健為釋，偏說“天”者，萬物壯健，皆有衰怠，唯天運動日過一度，蓋運轉混沒，未曾休息，故云“天行健”。健是“乾”之訓也。順者“坤”之訓也。《坤》則云“地勢坤”。此不言“天行乾”而言“健”者，劉表云：“詳其名也。”然則“天”是體名，“乾”則用名，“健”是其訓，三者並見，最為詳悉，所以尊乾異於他卦。

Kong Yingda explains the three characters "tian xing jian" ("Heaven moves vigorously"). "Xing" refers to movement, and "jian" means strength. "Qian" (Heaven) is precisely the meaning of all that is strong and vigorous. Now, the "Great Image" section does not choose other things that are strong and vigorous to explain, but specifically uses "Heaven," because even though all things may be strong and vigorous, they eventually weaken and slacken. Only Heaven's movement continues every day, moving forward by one degree, rotating in concealment and revelation, circulating without ceasing, never stopping. Therefore, it is said "tian xing jian" ("Heaven moves vigorously"). "Jian" is the meaning of "Qian," and "shun" is the meaning of "Kun." Therefore, the "Great Image" of the "Kun Hexagram" says "di shi kun" ("the terrain of Earth is yielding"). Here, instead of saying "tian xing qian," it says "tian xing jian," and Liu Biao explains this as "to explain the meaning in detail." Thus, "tian" is the name of form, "qian" is the name of function, and "jian" is the meaning of explanation. The three appear together, being the most detailed and comprehensive, which is precisely how the "Qian Hexagram" is honored and distinguished from the other hexagrams.

凡六十四卦，說象不同：或總舉象之所由，不論象之實體，又總包六爻，不顯上體下體，則乾、坤二卦是也。或直舉上下二體者，若“雲雷，屯”，也。“天地交，泰”也。“天地不交，否”也。“雷電，噬嗑”也，“雷風，恆”也，“雷雨作，解”也，“風雷，益”也，“雷電皆至，豐”也，“洊雷，震”也，“隨風，巽”也，“習坎，坎”也，“明兩作，離”也，“兼山，艮”也，“麗澤，兌”也。凡此一十四卦，皆裛舉兩體而結義也。取兩體俱成，或有直舉兩體上下相對者，“天與水違行，訟”也，“上天下澤，履”也，“天與火同，人”也，“上火下澤，睽”也，凡此四卦，或取兩體相違，或取兩體相合，或取兩體上下相承而為卦也，故兩體相對而俱言也。

Kong Yingda summarizes the various forms of the "Great Images" in the sixty-four hexagrams. The first type is to summarize the origin of the image without mentioning the image itself, and to generalize all six lines without distinguishing the upper and lower trigrams. The hexagrams Qian and Kun are examples of this type: Qian only says "the heavens are vigorous," and Kun only says "the earth is capacious," without mentioning the two individual trigrams. The second type directly mentions the upper and lower trigrams, such as "cloud and thunder, Zhun" — Zhun hexagram has Zhen below and Kan above, combining the images of cloud and thunder — and there are also "heaven and earth interacting, Tai," "heaven and earth not interacting, Po," "thunder and lightning, Shihe," "thunder and wind, Heng," "thunder and rain, Jie," "wind and thunder, Yi," "thunder and lightning both arriving, Feng," "recurring thunder, Zhen," "following the wind, Xun," "repeated water, Kan," "two lights shining, Li," "mountains overlapping, Gen," "lively marsh, Dui," totaling fourteen hexagrams, all of which combine the two trigrams to derive the meaning of the hexagram. In addition, there are cases where the two trigrams are directly mentioned and contrasted, such as "heaven and water moving apart, Song," "heaven above and marsh below, Li," "heaven and fire together, Ren," "fire above and marsh below, Kui," totaling four hexagrams: some take the two trigrams as conflicting, some as harmonious, and some as connected above and below to form the hexagram, thus contrasting the two trigrams.

雖上下二體，共成一卦，或直指上體而為文者，若“雲上於天，需”也，“風行天上，小畜”也，“火在天上，大有”也，“雷出地奮，豫”也，“風行地上，觀”也，“山附於地，剝”也，“澤滅木，大過”也，“雷在天上，大壯”也，“明出地上，晉”也，“風自火出，家人”也，“澤上於天，夬”也，“澤上於地，萃”也。“風行水上，渙”也，“水在火上，既濟”也，“火在水上，未濟”也。凡此十五卦，皆先舉上象而連於下，亦意取上象以立卦名也。

Kong Yingda then explained the third type of structure: although both upper and lower trigrams together form a hexagram, the "Xiang" text sometimes directly refers to the upper trigram. In such cases, the text always first mentions the image represented by the upper trigram and then indicates its position relative to the lower trigram. For example, "Clouds above the sky, needing" refers to the hexagram Need, which has Kan above and Qian below. Kan represents clouds and Qian represents the sky, so it is like clouds suspended in the sky. Similar examples include "Wind moving above the sky, small accumulation," "Fire above the sky, great possession," "Thunder emerging from the earth, joy," "Wind moving on the earth, observation," "Mountain attached to the earth, decline," "Lake extinguishing wood, great excess," "Thunder above the sky, great strength," "Light emerging from the earth, progress," "Wind emerging from fire, family," "Lake above the sky, decision," "Lake above the earth, gathering," "Wind moving on water, dispersion," "Water above fire, completion," and "Fire above water, non-completion." These fifteen hexagrams all first mention the image of the upper trigram and then connect it with the lower trigram. The intention is to use the image of the upper trigram to establish the name of the hexagram.

亦有雖意在上象，而先舉下象，以出上象者，“地上有水，比”也，“澤上有地，臨”也，“山上有澤，咸”也，“山上有火，旅”也，“木上有水，井”也，“木上有火，鼎”也，“山上有木，漸”也，“澤上有雷，歸妹”也，“山上有水，蹇”也，“澤上有水，節”也，“澤上有風，中孚”也，“山上有雷，小過”也。凡此十二卦，皆先舉下象以出上象，亦意取上象，共下象而成卦也。

Kong Yingda further explains the fourth type of structure: there are also instances where the intention is to refer to the image of the upper trigram, but the wording first presents the image of the lower trigram, then leads to the upper trigram from it. Such sentence structures are expressed as 'there is something above something else,' where the first character refers to the lower trigram, and the second refers to the upper trigram. For example, 'there is water above the earth, the ratio (ratio) hexagram,' which is the hexagram of earth below and water above. Similar examples include 'there is earth above the marsh, the approach (approach) hexagram,' 'there is a marsh above the mountain, the mutual recognition (mutual recognition) hexagram,' 'there is fire above the mountain, the traveler (traveler) hexagram,' 'there is water above the wood, the well (well) hexagram,' 'there is fire above the wood, the tripod (tripod) hexagram,' 'there is a mountain above the wood, the gradual (gradual) hexagram,' 'there is thunder above the marsh, the following (following) hexagram,' 'there is water above the mountain, the difficulty (difficulty) hexagram,' 'there is water above the marsh, the regulation (regulation) hexagram,' 'there is wind above the marsh, the middle trust (middle trust) hexagram,' 'there is thunder above the mountain, the minor excess (minor excess) hexagram.' These twelve hexagrams all first present the image of the lower trigram to lead to the image of the upper trigram, with the intention still being to take the image of the upper trigram, combining it with the image of the lower trigram to form the hexagram.

或先舉上象而出下象，義取下象以成卦義者，“山下出泉，蒙”也，“地中有水，師”也，“山下有風，蠱”也，“山下有火，賁”也，“天下雷行，無妄”也，“山下有雷，頤”也，“天下有山，遯”也，“山下有澤，損”也，“天下有風，姤”也，“地中有山，謙”也，“澤中有雷，隨”也，“地中生木，升也”，“澤中有火，革”也。凡此十三卦，皆先舉上體，後明下體也。其上體是天，天與山則稱“下”也。若上體是地，地與澤則稱“中”也。或有雖先舉下象，稱在上象之下者，若“雷在地中，復”也，“天在山中，大畜”也，“明入地中，明夷”也，“澤無水，困”也。是先舉下象而稱在上象之下，亦義取下象以立卦也。所論之例者，皆大判而言之，其間委曲，各於卦下別更詳之。

Kong Yingda further discusses the fifth type of structure: there are also cases where the image of the upper trigram is first mentioned, then the image of the lower trigram is introduced, and the meaning of the hexagram is formed by taking the meaning of the lower trigram. For example, "mountain below the spring,蒙" (Meng), which is Kan below and Gen above. First the upper trigram, mountain, is mentioned, then the lower trigram, spring, is pointed out. Similar examples include "water in the earth, 师" (Shi), "wind below the mountain, 蛊" (Gu), "fire below the mountain, 贲" (Ben), "thunder moving under the heaven, 无妄" (Wu Wang), "thunder below the mountain, 颐" (Yi), "mountain above the heaven, 遁" (Dun), "lake below the mountain, 损" (Sun), "wind above the heaven, 姤" (Gou), "mountain in the earth, 谦" (Qian), "thunder in the lake, 随" (Sui), "wood growing in the earth, 升" (Sheng), and "fire in the lake, 革" (Ge). These thirteen hexagrams all first mention the upper trigram and then clarify the lower trigram. If the upper trigram is heaven, then terms like "below" are used for heaven and mountain; if the upper trigram is earth, then terms like "in the middle" are used for earth and lake. There are also cases where the lower trigram is first mentioned, but it is described as being below the upper trigram, such as "thunder in the earth, 复" (Fu), "heaven in the mountain, 大畜" (Da Xu), "light entering the earth, 明夷" (Ming Yi), and "lake without water, 困" (Kun). These examples first mention the lower trigram and describe it as being below the upper trigram, with the meaning derived from the lower trigram. The above discussion of these structures is a general classification. The more detailed and intricate aspects will be explained in detail in the individual hexagrams.

先儒所云此等象辭，或有實象，或有假象。實象者，若“地上有水，比”也，“地中生木，升”也，皆非虛，故言實也。假象者，若“天在山中”，“風自火出”，如此之類，實無此象，假而為義，故謂之假也。雖有實象、假象，皆以義示人，總謂之“象”也。

Kong Yingda also cited the classification of previous Confucian scholars: this type of "Xiang" (images) can be divided into "Shi Xiang" (real images) and "Jia Xiang" (figurative images).the so-called real images, such as "water on the earth, ratio" and "wood growing in the earth, ascending," are all actual phenomena and not imagined, hence called real images.the so-called figurative images, such as "heaven in the mountain" and "wind emerging from fire," do not actually exist in reality, but are used metaphorically to express meaning, hence called figurative images. However, whether real or figurative images, they are both used to reveal meaning to people, so they are generally referred to as "Xiang."

“天行健”者，謂天體之行，晝夜不息，周而復始，無時虧退，故云“天行健”。此謂天之自然之象。“君子以自強不息”，此以人事法天所行，言君子之人，用此卦象，自彊勉力，不有止息。言“君子”者，謂君臨上位，子愛下民，通天子諸侯，兼公卿大夫有地者。凡言“君子”，義皆然也。但位尊者象卦之義多也，位卑者象卦之義少也。但須量力而行，各法其卦也，所以諸卦並稱“君子”。

Kong Yingda explained each sentence of the Primary Hexagram's "Xiang" passage. "The heavens move vigorously" refers to the ceaseless and cyclical movement of celestial bodies, never losing or retreating at any time, hence "the heavens move vigorously," which describes the natural phenomenon of heaven. "The superior man thus perseveres without ceasing" refers to human affairs emulating the movement of heaven. It means that the superior man adopts this hexagram's image to constantly self-improve without rest. As for the term "superior man," it refers to those who govern with the virtue of a ruler and care for the people with the compassion of parents. This applies to those above, such as the Son of Heaven and feudal lords, and those below, such as officials with territories. Whenever the term "superior man" is used, it carries this meaning. However, those in higher positions can draw more lessons from the hexagram's meaning, while those in lower positions can draw fewer. In general, one should act according to one's capacity and emulate the hexagram accordingly. Therefore, the "Xiang" passages of most hexagrams refer to the "superior man."

若卦體之義，唯施於天子，不兼包在下者，則言“先王”也。若《比卦》稱“先王以建萬國”，《豫卦》稱“先王以作樂崇德”，《觀卦》稱“先王以省方觀民設教”，《噬嗑》稱“先王以明罰敕法”，《復卦》稱“先王以至日閉關”，《無妄》稱“先王以茂對時育萬物”，《渙卦》稱“先王以享于帝立廟”，《泰卦》稱“后以財成天地之道”，《姤卦》稱“后以施命誥四方”。稱“後”兼諸侯也，自外卦並稱“君子”。

Kong Yingda finally explained the distinction in the use of terms: if the meaning and purpose of a hexagram applies only to the Son of Heaven and not to those in lower positions, the "Xiang" text will instead refer to "Xian Wang" (the former kings). For example, the "Bi" hexagram says "Xian Wang established myriad states," the "Yu" hexagram says "Xian Wang composed music to honor virtue," the "Guan" hexagram says "Xian Wang inspected the land to observe the people and establish education," the "Shihe" hexagram says "Xian Wang clarified punishments and enforced laws," the "Fu" hexagram says "Xian Wang closed the gates on the day of returning," the "Wuwang" hexagram says "Xian Wang cultivated the seasons and nurtured all things," and the "Huan" hexagram says "Xian Wang offered sacrifices to the gods and established temples." However, the "Tai" hexagram says "Hou used the means to complete the way of heaven and earth," and the "Gou" hexagram says "Hou issued commands and proclaimed them to the four directions," using the term "Hou" which includes the feudal lords. Apart from these, all other hexagrams are referred to as "junzi" (gentleman).

“潛龍勿用”，陽在下也。“見龍在田”，德施普也。“終日乾乾”，反復道也。以上言之則不驕，以下言之則不憂，反覆皆道也。

The text then moves on to explain each line through the "Xiao Xiang" commentary: "The hidden dragon is not yet in use," because the yang energy is still below; "The dragon appears in the field," because virtue spreads widely; "All day long the dragon toils diligently," because all actions conform to the Way. Below it, "When spoken of above, it does not become arrogant; when spoken of below, it does not become anxious; going back and forth, all is in accordance with the Way," is Wang Bi's commentary: from the perspective of nine three being at the top of the upper trigram, it does not become arrogant; from the perspective of it still being below the upper trigram, it does not become anxious—whether returning or going down, all conforms to the Way.

[疏]“潛龍勿用”至“反復道也”。正義曰：自此以下至“盈不可久”，是夫子釋六爻之《象》辭，謂之“小象”。以初九陽潛地中，故云“陽在下也”。經言“龍”而《象》言“陽”者，明經之稱“龍”，則陽氣也。此一爻之象，專明天之自然之氣也。“見龍在田，德施普”者，此以人事言之，用龍德在田，似聖人己出在世，道德恩施，能普遍也。《比》“初九勿用”，是其周普也。若《比》九五，則猶狹也。“終日乾乾，反復道”者，此亦以人事言之。君子“終日乾乾”，自彊不息，故反之與覆，皆合其道。反謂進反在上也，處下卦之上，能不驕逸，是反能合道也。覆謂從上倒覆而下，居上卦之下，能不憂懼，是覆能合道也。

Kong Yingda explains from "Qian Long Wu Yong" to "Fan Fu Dao Ye." He says: from here on until "Ying Bu Ke Jiu," these are all interpretations of the six lines of the hexagram by Confucius, called "Xiao Xiang." Because the yang energy of the initial line is hidden in the earth, it is said "Yang is at the bottom." The text refers to "dragon," while the Xiang text refers to "Yang," indicating that the dragon mentioned in the text refers to the yang energy. This line's Xiang specifically explains the natural energy of heaven. "Jian Long Zai Tian, De Shi Pu" is explained from the perspective of human affairs: applying the virtue of the dragon in the fields is like a sage having appeared, with moral influence reaching everywhere. Compared with the "Wu Yong" of the initial line, this is more comprehensive; yet compared with the line nine five, it still seems narrow. "Zong Ri Qian Qian, Fan Fu Dao" is also explained from the perspective of human affairs: a gentleman works diligently day and night, striving for self-improvement, so whether "fan" or "fu," both conform to the Dao. "Fan" refers to returning upward; the line nine three, being above the lower trigram but not arrogant or indulgent, is thus conforming to the Dao through returning. "Fu" refers to turning downward from above; the line nine three, being below the upper trigram but not anxious or fearful, is thus conforming to the Dao through turning downward.

“或躍在淵”，進無咎也。“飛龍在天”，大人造也。“亢龍有悔”，盈不可久也。

The text continues with the "Xiao Xiang" (Small Images): "Or leaping in the abyss" means that proceeding in this way will not result in error; "The dragon flying in the sky" indicates that the superior person is taking action; "The dragon exalted in the heavens has regret" signifies that a state of fullness cannot last. Under these three lines, Wang Bi did not provide additional commentary.

[疏]“或躍在淵”至“盈不可久也”。○正義曰：“或躍在淵，進無咎”者，此亦人事言之。進則跳躍在上，退在潛處在淵，猶聖人疑或，而在於貴位也。心所欲進，意在於公，非是為私，故“進無咎”也。“飛龍在天，大人造”者，此亦人事言之。“飛龍在天”，猶聖人之在王位。造，為也。唯大人能為之而成就也。姚信、陸績之屬，皆以“造”為造至之“造”。今案：《象》辭皆上下為韻，則姚信之義，其讀非也。“亢龍有悔，盈不可久”者，此亦人事言之。九五是盈也，盈而不已則至上九，地致亢極，有悔恨也。故云“盈不可久也”。但此六爻《象》辭，第一爻言“陽在下”，是舉自然之象，明其餘五爻皆有自然之象，舉初以見未。五爻並論人事，則知初爻亦有人事，互文相通也。

Kong Yingda explains the passage from "Or leaping in the abyss" to "Fullness cannot last long." He says, "Or leaping in the abyss, advancing without blame" is also speaking about human affairs: advancing means leaping to a high position, retreating means hiding in the deep abyss, like the mind of a sage who is cautious and holds a high position; his desire to advance is for righteousness rather than private gain, so "advancing brings no blame." "A dragon flying in the sky, the great man acts" is also speaking about human affairs: "A dragon flying in the sky" is like a sage holding the position of a king; "act" means to take action, and only a great man can accomplish great deeds. Yao Xin and Lu Ji's school of thought reads "act" as "zao" from "zao zhi," meaning to arrive; but according to the "Xiang" text, the rhyme of the lines above and below has been consistent throughout history, so Yao Xin's reading is incorrect. "A dragon in exaltation has regret, fullness cannot last long" is also speaking about human affairs: the Nine in the Fifth is already full, and if fullness is not stopped, it reaches the Nine at the Top, the position reaches its extreme, thus causing regret, hence saying "fullness cannot last long." Furthermore, the "Xiang" text of these six lines, the first line says "Yang in the lower position," which refers to a natural image, used to indicate that the other five lines also have natural images; it uses the first line to show the rest. The latter five lines discuss human affairs, so it can be known that the first line also contains human affairs—this is mutual explanation between upper and lower lines, with the meaning connected.

用九，天德不可為首也。

The text of the "Small Image" for "All Nines" states: The virtue of Heaven cannot be contended for as the leader among people. Wang Bi did not add any further commentary below this passage.

[疏]正義曰：此一節釋經之“用九”之《象》辭。經稱“用九”，故《象》更疊云“用九”。云“天德不可為首”者，此夫子釋辭也。九是天之德也，天德剛健，當以柔和接待於下，不可更懷尊剛為物之首，故云“天德不可為首也”。

Kong Yingda's commentary explains that this section is the interpretation of the "Line Statement" under the "Image" section for "All Nines." Since the classic text refers to "All Nines," the "Image" statement also repeats the words "All Nines." As for the phrase "Heavenly Virtue cannot be first," this is Kongzi's explanation of the line statement. "Nine" represents the virtue of Heaven, which is strong and vigorous. Heaven's virtue should be used with gentleness towards those below, and should not rely on its exalted and strong position to be the first among all things. Therefore, it says "Heavenly Virtue cannot be first."

《文言》曰：元者善之長也，亨者嘉之會也，利者義之和也，貞者事之幹也。君子體仁足以長人，嘉會足以合禮，利物足以和義，貞固足以幹事。君子行此四德者，故曰：“乾，元、亨、利、貞。”

The text enters the "Wenyan" section: "Yuan" is the beginning of all good things, "Heng" is the gathering of good things, "Li" is the harmony of principles, and "Zhen" is the backbone of accomplishing things. A gentleman takes benevolence as his essence, sufficient to become the leader of the people; enabling the gathering of good things, sufficient to conform to propriety; enabling all things to benefit, sufficient to harmonize with righteousness; upholding firm virtue, sufficient to manage affairs. A gentleman practices these four virtues, hence it is said, "Qian, Yuan, Heng, Li, Zhen." Below this passage, Wang Bi did not add any commentary.

[疏]“《文言》曰”至“乾元亨利貞”。○正義曰：《文言》者，是夫子第七翼也。以乾、坤其《易》之門戶邪，其餘諸卦及爻，皆從乾、坤而出，義理深奧，故特作《文言》以開釋之。莊氏云：“文謂文飾，以乾、坤德大，故特文飾，以為《文言》。”今謂夫子但贊明易道，申說義理，非是文飾華彩，當謂釋二卦之經文，故稱《文言》。從此至“元亨利貞”，明乾之四德，為第一節；從“初九曰潛龍勿用”至“動而有悔”，明六爻之義，為第二節；自“潛龍勿用”下至“天下治也”，論六爻之人事，為第三節；自“潛龍勿用，陽氣潛藏”至“乃見天則”，論六爻自然之氣，為第四節；自“乾元者”至“天下平也”，此一節復說“乾元”之“四德”之義，為第五節；自“君子以成德為行”至“其唯聖人乎”，此一節更廣明六爻之義，為第六節。今各依文解之。此第一節論乾之四德也。

Kong Yingda explains the passage from "The Wenyan" to "Qian Yuan Heng Li Zhen." He first explains the origin of "The Wenyan," which is the seventh of the Ten Wings composed by Confucius. Since the Qian and Kun hexagrams are the gateways of the Zhou Changes, and all other hexagrams and lines derive from them, their meanings are profound, so "The Wenyan" was specially composed to explain them. Zhuang said, "Wen means ornamentation, because the Qian and Kun hexagrams have vast virtues, so they were specially ornamented, called "The Wenyan." Kong Yingda believes that Confucius merely elucidated the principles of the Changes and explained the meanings, not to create ornate writing. Therefore, "The Wenyan" should be understood as explaining the texts of the Qian and Kun hexagrams. Then he divides the sections: from here to "Yuan Heng Li Zhen," explaining the four virtues of Qian, which is the first section; from "Chu Ji Yu Qian Long Wu Yong" to "Dong Er You Hui," explaining the meanings of the six lines, which is the second section; from "Qian Long Wu Yong" onwards to "Tian Xia Zhi Ye," discussing the human affairs corresponding to the six lines, which is the third section; from "Qian Yuan Ze" to "Nai Jian Tian Ze," discussing the natural energies corresponding to the six lines, which is the fourth section; from "Qian Yuan Ze" to "Tian Xia Ping Ye," this section again explains the meaning of the four virtues of "Qian Yuan," which is the fifth section; from "Jun Zi Yi Cheng De Wei Xing" to "Qi Wei Sheng Ren Hu," this section further broadly explains the meanings of the six lines, which is the sixth section. The following will explain each section in order. Now this first section discusses the four virtues of Qian.

“元者善之長也”，此巳下論乾之“四德”，但乾之為體，是天之用。凡天地運化，自然而爾，因無而生有也，無為而自為。天本無心，豈造“元亨利貞”之德也？天本無名，豈造“元亨利貞”之名也？但聖人以人事託之，謂此自然之功，為天之四德，垂教於下，使後代聖人法天之所為，故立天“四德”以設教也。

Kong Yingda first explains the origin of the four virtues from the fundamental aspect. "Yuan is the beginning of goodness" and the following discussion is about the four virtues of Qian. The essence of Qian, which represents Heaven, is precisely the function of Heaven. All the movements and transformations of Heaven and Earth are natural and spontaneous, producing existence from non-existence, achieving results without deliberate effort. Heaven originally has no will, so how could it create the four virtues of "Yuan, Heng, Li, Zhen"? Heaven originally has no name, so how could it create the four names of "Yuan, Heng, Li, Zhen"? It is only that sages use human affairs as a basis to寄托, referring to these spontaneous effects as the four virtues of Heaven, thereby conveying moral education to those below. This is to allow future sages to emulate the actions of Heaven, so they established the four virtues of Heaven to set up moral teachings.

莊氏云：“第一節‘元者善之長’者，謂天之體性，生養萬物，善之大者，莫善施生，元為施生之宗，故言‘元者善之長’也。‘亨者嘉之會’者，嘉，美也。言天能通暢萬物，使物嘉美之會聚，故云‘嘉之會’也。‘利者義之和’者，言天能利益庶物，使物各得其宜而和同也。‘貞者事之幹’者，言天能以中正之氣，成就萬物，使物皆得幹濟。”莊氏之意，以此四句明天之德也，而配四時。“元”是物始，於時配春，春為發生，故下云“體仁”，仁則春也。“亨”是通暢萬物，於時配夏，故下云“合禮”，禮則夏也。“利”為和義，於時配秋，秋既物成，各合其宜。“貞”為事幹，於時配冬，冬既收藏，事皆幹了也。於五行之氣，唯少土也。土則分王四季，四氣之行，非土不載，故不言也。

Kong Yingda cites Zhuang's explanation of the four virtues sentence by sentence. Zhuang said: "The first sentence 'Yuan is the beginning of goodness' refers to the nature of Heaven which gives birth to all things. Among all virtues, the greatest is to give life, and 'Yuan' is the source of giving life, hence 'Yuan is the beginning of goodness.' 'Heng is the gathering of good things' where 'Jia' means beauty, meaning Heaven enables all things to be unimpeded, gathering beauty and goodness together, hence 'the gathering of good things.' 'Li is the harmony of righteousness' meaning Heaven benefits all things, enabling each to be in its proper place and harmonious with others. 'Zhen is the mainstay of affairs' meaning Heaven uses the upright and correct energy to complete all things, enabling all affairs to be accomplished." Zhuang's meaning is to explain the virtue of Heaven through these four sentences, and to associate them with the four seasons: 'Yuan' is the beginning of all things, corresponding to spring in the seasons, as spring is the season of growth, hence the following text says 'embodying benevolence'—benevolence is spring. 'Heng' is the unimpeded flow of all things, corresponding to summer, hence the following text says 'harmonizing with ritual'—ritual is summer. 'Li' is the harmony with righteousness, corresponding to autumn, as autumn is the season when all things mature and each is in its proper place. 'Zhen' is the mainstay of affairs, corresponding to winter, as winter is the season of storage and all affairs are concluded. Thus, the five elements' energies are associated with the four seasons, and the element of earth is missing. Earth rules in the four seasons, and the operation of the four seasons' energies without earth would have nothing to carry. Therefore, earth is not mentioned separately.

“君子體仁足以長人”者，自此巳下，明人法天之行此“四德”，言君子之人，體包仁道，泛愛施生，足以尊長於人也。仁則善也，謂行仁德，法天之“元”德也。“嘉會足以合禮”者，言君子能使萬物嘉美集會，足以配合於禮，謂法天之“亨”也。“利物足以和義”者，言君子利益萬物，使物各得其宜，足以和合於義，法天之“利”也。“貞固足以幹事”者，言君子能堅固貞正，令物得成，使事皆幹濟，此法天之“貞”也。施於王事言之，元則仁也，亨則禮也，利則義也，貞則信也。不論智者，行此四事，並須資於知。且《乾鑿度》云：“水土二行，兼信與知也。”故略而不言也。

Kong Yingda then explains how people should emulate the four virtues of Heaven. "A gentleman takes benevolence as his essence, sufficient to be the leader of people" and so on, discusses how people emulate Heaven to practice these four virtues: a gentleman takes benevolence as his essence, loving all beings and giving life, sufficient to be the leader of people. Benevolence is also goodness, referring to practicing benevolence, which emulates Heaven's "Yuan" virtue. "A harmonious gathering is sufficient to match ritual," means a gentleman can bring all things together in beauty, sufficient to match ritual, which emulates Heaven's "Heng." "Benefiting things is sufficient to harmonize with righteousness," means a gentleman benefits all things, enabling each thing to be in its proper place, sufficient to harmonize with righteousness, which emulates Heaven's "Li." "Steadfast and upright, sufficient to accomplish affairs," means a gentleman can be firm and upright, enabling all things to be accomplished, sufficient to complete all affairs, which emulates Heaven's "Zhen." If applied to the matters of a ruler, "Yuan" corresponds to benevolence, "Heng" corresponds to ritual, "Li" corresponds to righteousness, and "Zhen" corresponds to trust. The virtue of "Zhi" is not mentioned here, because practicing these four things must rely on wisdom; moreover, the "Dian Zao Du" says "the water and earth elements include both trust and wisdom," so it is omitted and not mentioned separately.

“君子行此四德者，故曰：乾，元亨利貞”，以君子之人，當行此四種之德。是以文王作《易》，稱“元亨利貞”之德，欲使君子法之。但行此“四德”，則與天同功，非聖人不可。唯云“君子”者，但易之為道。廣為垂法。若限尚聖人，恐不逮餘下。故總云“君子”，使諸侯公卿之等，悉皆行之。但聖人行此“四德”，能盡其極也。君子行此“四德”，各量力而為，多少各有其分。但乾卦象天，故以此“四德”皆為天德。但陰陽合會，二象相成，皆能有德，非獨乾之一卦。

Kong Yingda explained the last sentence and elaborated on the meaning of "junzi" (gentleman). "A junzi who practices these four virtues is therefore said: 'Qian, Yuan, Heng, Li, Zhen' " meaning that a junzi should practice these four virtues. Therefore, King Wen of Zhou composed the Book of Changes, highlighting the virtues of "Yuan, Heng, Li, Zhen," in order to have the junzi emulate them. However, only a sage can fully practice these four virtues and thus be in harmony with Heaven; yet here it is said "junzi" because the principles established by the Book of Changes are meant to be widely presented as standards. If the standard were limited to sages, those below might not be able to reach it. Therefore, the term "junzi" is used in general, so that dukes and high officials can also practice them. However, sages can practice these four virtues to their fullest extent, while junzi practice them according to their own capacity, each having their own limits. Moreover, since the Qian hexagram is associated with Heaven, these four virtues are generally called Heavenly Virtues. But since yin and yang interact and two kinds of images support each other, each hexagram can have its own virtue, not only Qian.

是以諸卦之中亦有“四德”，但餘卦“四德”有劣於乾故乾。卦直云“四德”。更無所言，欲見乾之“四德”，無所不包。其餘卦“四德”之下，則更有餘事，以“四德”狹劣，故以餘事繫之，即《坤卦》之類是也。亦有“四德”之上，即論餘事，若《革卦》云“巳日乃孚，元亨利貞，悔亡”也。由“乃孚”之後有“元亨利貞”，乃得“悔亡”也。有“四德”者，即乾、坤、屯、臨、隨、無妄、革七卦是也。亦有其卦非善，而有“四德”者，以其卦凶，故有“四德”乃可也。故《隨卦》有“元亨利貞”，乃得無咎”是也。“四德”具者，其卦未必善也。

Kong Yingda therefore compares the virtues possessed by each hexagram. Since among all the hexagrams there are also the "Four Virtues," but the Four Virtues of the other hexagrams are inferior to those of the Qian hexagram, the Qian hexagram statement only mentions the Four Virtues and says nothing else, in order to show that the Four Virtues of Qian encompass everything. The other hexagrams, however, add other matters after the Four Virtues, because their Four Virtues are narrow and inferior, so they use other matters to connect with them. The Kun hexagram belongs to this category. There are also hexagrams that first mention other matters before the Four Virtues, such as the Ge hexagram, which says "On the fourth day, trust arises, original goodness, prosperity, advantage, and properness, regret disappears." This means that only after "trust arises" can "original goodness, prosperity, advantage, and properness" be achieved, leading to "regret disappears." The hexagrams that have all four virtues are Qian, Kun, Tun, Lin, Sui, Wuwang, and Ge, a total of seven. There are also hexagrams that are not inherently auspicious but possess the Four Virtues. This is because the hexagram has danger, so it must have the Four Virtues to function properly. Therefore, the Sui hexagram needs "original goodness, prosperity, advantage, and properness" to achieve "no fault." This shows that a hexagram with all four virtues is not necessarily an auspicious one.

亦有三德者，即離、咸、萃、兌、渙、小過。凡六卦就三德之中，為文不一，或總稱三德於上，更別陳餘事於下，若離、咸之屬是也。就三德之中，上下不一，《離》則云“利貞亨”。由利貞乃得亨也。亦有先云“亨”，更陳餘事，乃始云“利貞”者，以有餘事，乃得利貞故也。有二德者，大有、蠱、漸、大畜、升、困、中孚凡七卦。此二德或在事上言之，或在事後言之由後有事，乃致此二德故也。亦有一德者，若蒙、師、小、畜、履、泰、謙、噬嗑、賁、復、大過、震、豐、節、既濟、未濟、凡十五卦，皆一德也，並是“亨”也。或多在事上言之，或在事後言。《履卦》云：“履虎尾，不咥人，亨。”由有事乃得亨。

Kong Yingda continued to classify the trigrams according to the number of their virtues. Those with three virtues include the trigrams Li, Xian, Cui, Dui, Huan, and Xiao Guo, totaling six trigrams. In these six trigrams, the way of writing the three virtues is not consistent. Some first generally mention the three virtues and then state other matters afterwards, such as Li and Xian. The order of the three virtues within them is also inconsistent. The Li trigram is written as "Li Zhen Heng," meaning that first there is benefit and then purity to achieve success. There are also cases where "Heng" is mentioned first, followed by other matters, and finally "Li Zhen," because those matters must come first in order to achieve benefit and purity. Those with two virtues include Da You, Gu, Jian, Da Xu, Sheng, Kun, Zhong Fu, totaling seven trigrams. In these, the two virtues are sometimes written before the matters and sometimes after, with the latter being because those matters must come first to result in the two virtues. Those with only one virtue include Meng, Shi, Xiao Xu, Lu, Tai, Qian, Shi He, Ben, Fu, Da Guo, Zhen, Feng, Jie, Ji Ji, and Wei Ji, totaling fifteen trigrams. All of these have only one virtue, and they are all "Heng." This one virtue is mostly written before the matters, but sometimes after, as in the Lu trigram, which says "Lu Hu Wei, Bu Xi Ren, Heng," meaning that first there is that event, and then success is achieved.

以前所論德者，皆於經文挺然特明德者乃言之也。其有因事相連而言德者，則不數之也。若《需卦》云：“需，有孚，光亨貞吉。”雖有亨、貞二德，連事起文，故不數也。《遯卦》云：“亨，小利貞。”雖有三德，亦不數也。《旅卦》云：“旅，小亨。旅，貞吉。”雖有亨、貞二德，亦連他事，不數也。《比卦》云：“原筮，元永貞，無咎。”《否卦》云：“否之匪人，不利君子貞。”雖有“貞”字，亦連他文言之，又非本卦德，亦不數之。《同人》云：“同人于野，亨。”《坎卦》云：“有孚，維心亨。”《損卦》云：“無咎可貞。”此等雖有一德，皆連事而言之，故亦不數，所以然者，但易含萬象，事義非一，隨時曲變，不可為典要故也。其有意義，各於卦下詳之。

Kong Yingda explains the criteria mentioned above. The "de" discussed above refers only to those instances where the term "de" is clearly and independently emphasized in the text of the Classic; any occurrences of the term "de" that are mentioned in connection with other matters are not counted. For example, the "Need" hexagram says "Need, with sincerity, bright and prosperous, correct and auspicious," although it contains the terms "hen" and "zhen," these are mentioned in connection with the matter, so they are not counted. The "Dun" hexagram says "Prosperous, small benefit in correctness," although it seems to contain three "de" terms, they are not counted. The "Lu" hexagram says "Lu, small prosperity. Lu, correct and auspicious," although it contains "hen" and "zhen," these are also mentioned in connection with other matters, so they are not counted. The "Bi" hexagram says "Original divination, original, enduring, correct, no blame," and the "Pou" hexagram says "Pou is not a person, not favorable for the gentleman to be correct," although the term "zhen" appears, it is mentioned in connection with other sentences and is not the inherent "de" of the hexagram, so it is not counted. The "Tongren" hexagram says "Tongren in the wild, prosperous," the "Kan" hexagram says "With sincerity, the heart is the way to prosperity," and the "Sun" hexagram says "No blame, can be correct," although each contains one "de" term, they are all mentioned in connection with matters, so they are not counted. This is because the "Zhou Yi" includes all things, and matters and meanings are not limited to one aspect, but vary with time and circumstances, so fixed criteria cannot be established. The specific meanings of each hexagram are explained in detail below each hexagram.

亦有卦善而德少者，若泰與謙、復之類，雖善，唯一德也。亦有全無德者，若豫、觀、剝、晉、蹇、解、夬、姤、井、艮、歸妹、凡十一卦也。大略唯有凶卦無德者，若剝、蹇、夬、姤之屬是也。亦有卦善而無德者，晉、解之屬是也。各於卦下詳之。凡“四德”者，亨之與貞，其德特行，若元之與利，則配連他事。其意以元配亨，以利配貞，雖配他事為文，元是元大也，始首也；利是利益也，合和也。以當分言之，各是其一德也。唯配亨、貞，俱為四德。元雖配亨，亦配他事，故比卦云“元永貞”，《坤·六五》“黃裳元吉”是也。利亦非獨利貞，亦所利餘事多矣，若“利涉大川”，“利建侯”，“利見大人”，“利君子貞”。如此之屬，是利字所施處廣，故諸卦謂他事之利，不數以為德也。此“四德”非唯卦下有之，亦於爻下有之，但爻下其事稍少。故“黃裳元吉”及“何天之衢亨，小貞吉，大貞凶”，此皆於爻下言之，其利則諸爻皆有。

Kong Yingda finally supplemented several cases and analyzed the coordination among the four virtues. There are also hexagrams with good and beneficial meanings but few virtues, such as Tai, Qian, Fu, which are good but only have one virtue. There are also hexagrams with no virtues at all, such as Yu, Guan, Bo, Jin, Jian, Jie, Guai, Gu, Jing, Gen, Gui Mei, totaling eleven hexagrams. In general, hexagrams with no virtues are mostly ominous, such as Bo, Jian, Guai, Gu, etc. However, there are also hexagrams with good and beneficial meanings but no virtues, such as Jin and Jie, which are explained in detail in each hexagram. As for the four virtues, the virtues of "He" and "Zhen" can stand alone, while "Yuan" and "Li" often appear together with other matters. The general rule is to pair "Yuan" with "He" and "Li" with "Zhen". Although they sometimes appear together with other matters, "Yuan" itself means grandeur and the beginning, and "Li" itself means benefit and harmony. Each of them is a virtue in itself, and only when they are paired with "He" and "Zhen" do they form the so-called four virtues. "Yuan" although often paired with "He", can also be paired with other matters, so the Bi hexagram says "Yuan Yong Zhen", and the Kun hexagram's line five says "Huang Chang Yuan Ji". "Li" is not only connected with "Zhen", but it also benefits many other matters, such as "Li She Da Chuan", "Li Jian Hou", "Li Jian Da Ren", "Li Jian Jun Zi Zhen", etc. This shows that the word "Li" is used in a wide range, so the benefits mentioned in other matters in the hexagrams are not considered virtues. In addition, these four virtues do not only appear in the hexagram statements, but also in the line statements, although such cases are slightly fewer in the line statements. Therefore, phrases such as "Huang Chang Yuan Ji" and "He Tian Zhi Qu He, Xiao Zhen Ji, Da Zhen Xiong" appear in the line statements. As for the word "Li", it is commonly found in all the lines.

初九曰“潛龍勿用”，何謂也？子曰：“龍德而隱者也。不易乎世，不為世俗所移易也。

The text of the Classic enters the second section of the Wenyan: The line statement of the initial nine says "The dragon remains hidden and is not used." What does this mean? Confucius replies: "This refers to a person who possesses the virtue of a dragon but remains in seclusion. He does not alter himself due to the world." The following eight characters "He is not moved by the world" are Wang Bi's commentary, explaining "He is not changed by the world" as not being influenced by the customs of the world.

[疏]“初九曰”至“不易乎世”。○正義曰：此第二節釋初九爻辭也。“初九曰潛龍勿用，何謂也”者，此夫子疊經初九爻辭，故言“初九曰”。方釋其義，假設問辭，故言“潛龍勿用何謂也”。“子曰龍德而隱者也”，此夫子以人事釋“潛龍”之義，聖人有龍德隱居者也。“不易乎世”者，不移易其心在於世俗，雖逢險難，不易本志也。

This is the second section of the "Wenyan," explaining the line statement of "Chu Ji." It says, "What does 'The dragon is hidden and not used' mean?" This is Confucius restating the line statement of "Chu Ji," hence marking it as "Chu Ji says." To explain its meaning, he assumes a question, thus saying, "What does 'The dragon is hidden and not used' mean?" "Confucius says: The dragon has the virtue of a dragon but remains hidden." This is Confucius using human affairs to explain the meaning of "hidden dragon," indicating that a sage possesses the virtue of a dragon but remains in seclusion. As for "He does not change his mind with the world," it means he does not shift his thoughts to conform to the world, even if he encounters difficulties, he does not change his original aspirations.

不成乎名，遁世無悶，不見是而無悶，樂則行之，憂則違之，確乎其不可拔，‘潛龍’也。”

The text continues with Confucius' words: he does not seek fame, retreats from the world in seclusion without distress, neither is he troubled when not praised; he does what he finds pleasant in his heart and avoids what he finds worrying; his will is firm and unshakable—this is the 'hidden dragon'. Below this passage, Wang Bi does not add any commentary.

[疏]“不成乎名”至“潛龍也”。○正義曰：“不成乎名”者，言自隱默，不成就於令名，使人知也。“遁世無悶”者，謂逃遁避世，雖逢無道，心無所悶。“不見是而無悶”者，言舉世皆非，雖不見善，而心亦無悶。上云“遁世無悶”，心處僻陋，不見是而無悶，此因見世俗行惡，是亦“無悶”，故再起“無悶”之文。“樂則行之，憂則違之”者，心以為樂，已則行之，心以為憂，已則違之。“確乎其不可拔”者，身雖逐物推移，隱潛避世，心志守道，確乎堅實其不可拔，此是“潛龍”之義也。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Kong Yingda explains the passage from "不成乎名" to "潜龙也" as follows: "不成乎名" refers to his willingness to remain in obscurity, not seeking to achieve a good reputation. "遁世无闷" means he withdraws from the world, even in an era of disorder, without feeling distressed. "不见是而无闷" indicates that although the world criticizes him, he does not feel distressed even without recognition. The previous mention of "无闷" refers to being in a secluded place, while this one refers to not feeling distressed despite seeing evil in the world, hence the repetition of "无闷." "乐则行之，忧则违之" means if something is pleasing in the heart, he will act upon it; if something is worrying, he will avoid it. "确乎其不可拔" means although his body may move with external circumstances and he may retreat into seclusion, his mind remains firm and resolute, steadfast and unshakable — this is the meaning of "潜龙."

九二曰：“見龍在田，利見大人”，何謂也？子曰：“龍德而正中者也。庸言之信，庸行之謹，閒邪存其誠，善世而不伐，德博而化。《易》曰：‘見龍在田，利見大人。’君德也。”

The text continues with the question about Nine in the Second: The Line Statement says, "A dragon appears 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 a dragon and occupies a position that is both central and upright. He keeps his words trustworthy in daily life, acts with caution, prevents wrongdoing, and preserves sincerity within himself. He is skilled in the world but does not boast of his achievements. His virtue is broad and can influence others. The Zhou Changes say, 'A dragon appears in the field, advantageous to see a great person,' which speaks of the virtue of a sovereign." Below this passage, Wang Bi did not add any further commentary.

[疏]“九二曰”至“君德也”。○正義曰：此釋九二爻辭。“子曰：龍德而正中”者，九二居中不偏，然不如九五居尊得位，故但云“龍德而正中者也”。“庸言之信，庸行之謹”者，庸謂中庸，庸，常也。從始至末，常言之信實，常行之謹慎。“閒邪存其誠”者，言防閒邪惡，當自存其誠實也。“善世而不伐”者，謂為善於世，而不自伐其功。“德博而化”者，言德能廣博，而變化於世俗。初爻則全隱遁避世，二爻則漸見德行以化於俗也。若舜漁於雷澤，陶於河濱，以器不窳，民漸化之是也。“《易》曰：見龍在田，利見大人。君德”者，以其異於諸爻，故特稱“《易》曰”。“見龍在田”，未是君位，但云“君德”也。

Kong Yingda explains the section from "Nine in the Second says" to "the virtue of a ruler." He says: This is an explanation of the line statement for Nine in the Second. "The Master said: A dragon with virtue and upright center," because Nine in the Second is in the middle of the lower trigram and does not incline to one side, but unlike Nine in the Fifth, who holds a high position and is in the correct place, it only says "a dragon with virtue and upright center." "In ordinary speech he is trustworthy, in ordinary actions he is cautious," "ordinary" refers to the concept of the mean, meaning that he is sincere in his words and careful in his deeds throughout. "Preventing evil and preserving sincerity," means to guard against evil and maintain inner sincerity. "Doing good in the world without boasting," means to perform good deeds in the world without claiming credit. "Broad virtue that transforms," means that virtue is extensive and thus transforms the customs of the world. The first line is completely hidden and withdrawn, while the second line gradually reveals virtue to guide the world. For example, Yu Shun fished in Leizuo and made pottery by the Yellow River, because his wares were not crude, the people gradually were influenced by him. This is how it was. As for the sentence "The Book of Changes says: A dragon appears in the field, advantageous to see a great man. The virtue of a ruler," because this line is different from others, it specially cites "The Book of Changes says"; and "A dragon appears in the field" is not yet the position of a ruler, so it only says "the virtue of a ruler."

九三曰“君子終日乾乾，夕惕若厲，無咎”，何謂也？子曰：“君子進德脩業。忠信所以進德也。脩辭立其誠，所以居業也。知至至之，可與幾也。知終終之，可與存義也。處一體之極，是“至”也。居一卦之盡，是“終”也。處事之至而不犯咎，“知至”者也。故可與成務矣。處終而能全其終，“知終”者也。夫進物之速者，義不若利，存物之終者，利不及義。故“靡不有初，鮮克有終”。夫“可與存義”者，其唯“知終”者乎？

The text continues with the question about the line statement of Nine in the Third: The line statement says, "The superior man is diligent all day, and remains cautious at night as if facing danger, thus having no blame." What does this mean? Confucius replies: "The superior man advances his virtue and governs his affairs. Loyalty and trustworthiness are used to advance virtue; refining speech and establishing sincerity are used to maintain his achievements. If one can foresee when something is about to arrive and it indeed arrives, then he can be discussed in terms of subtle matters; if one can foresee when something is about to end and indeed maintains its completion, then he can preserve righteousness." Wang Bi's commentary says: Being at the top of a hexagram signifies "arrival"; being at the end of a hexagram signifies "completion." Being in the situation where something is about to arrive without committing a mistake is the way of one who knows "arrival," so he can accomplish affairs; being at the end and being able to maintain the completion is the way of one who knows "completion." To make things progress quickly, benefit is not as important as righteousness; to preserve the final outcome, benefit is not as important as righteousness. Therefore, the Book of Poetry says, "All things have a beginning, but few can maintain the end." Thus, those who can preserve righteousness are probably only those who know "completion."

[疏]“九三曰”至“可與存義也”。○正義曰：此釋九三爻辭也。“子曰：君子進德脩業”者，德謂德行，業謂功業。九三所以“終日乾乾”者，欲進益道德，脩營功業，故“終日乾乾”匪懈也。“進德”則“知至”，將進也；“脩業”則“知終”，存義也。“忠信所以進德”者，復解進德之事，推忠於人，以信待物，人則親而尊之，其德日進，是“進德”也。“修辭立其誠，所以居業”者，辭謂文教，誠謂誠實也。外則脩理文教，內則立其誠實，內外相成，則有功業可居，故云“居業”也。上云“進德”，下復云“進德”；上云“脩業”，下變云“居業”者，以其間有脩辭之文，故避其脩文而云“居業”。且功業宜云“居”也。

Kong Yingda explains the passage from "Nine in the Third" to "can be maintained in meaning." He says: This is an explanation of the line statement for Nine in the Third. In "The Master said: A gentleman advances his virtue and cultivates his achievements," "virtue" refers to moral character, and "achievements" refers to accomplishments. The reason why Nine in the Third "remains diligent all day" is to enhance moral character and cultivate achievements, hence his constant diligence. Among these, "advancing virtue" corresponds to "knowing the ultimate goal," which means about to move forward; "cultivating achievements" corresponds to "knowing the end," which means preserving righteousness. The statement "faithfulness and sincerity are the means to advance virtue" further explains the matter of enhancing virtue: by being loyal to others and sincere in dealing with things, people will be close and respectful to him, and his virtue increases day by day, which is called "advancing virtue." In "cultivating words and establishing sincerity, thus establishing achievements," "words" refers to cultural and educational endeavors, and "sincerity" refers to honesty: externally cultivating cultural and educational efforts, internally establishing sincerity, with internal and external aspects complementing each other, there can be achievements to reside in, hence it is said "establishing achievements." The previous text spoke of "advancing virtue," and the following text still speaks of "advancing virtue"; the previous text spoke of "cultivating achievements," but the following text changes to "establishing achievements," because there is the phrase "cultivating words" in between, and to avoid repeating the character "cultivate," it says "establishing achievements." Moreover, achievements are originally suitable for the character "reside."

“知至至之，可與幾”者，九三處一體之極，方至上卦之下，是“至”也。既居上卦之下，而不凶咎，是“知至”也。既能知是將至，則是識幾知理，可與共論幾事。幾者，去無入有，有理而未形之時。此九三既知時節將至，知理欲到，可與共營幾也。“知終終之，可與存義”者，居一體之盡，而全其終竟，是“知終”也。既能知此終竟，是終盡之時，可與保存其義。義者宜也，保全其位，不有失喪，於事得宜。九三既能知其自全，故可存義。然九三唯是一爻，或使之慾進知幾也，或使之慾退存義也。一進一退，其意不同，以九三處進退之時，若可進則進，可退則退，兩意並行。

Kong Yingda continued his commentary. "Knowing when to arrive and arriving at that time, one can be involved in the subtle beginnings" means that the Nine in the Third position is at the top of the lower trigram, just about to reach the lower edge of the upper trigram, which is called "arrival." Since it is in the position below the upper trigram without danger or error, this is called "knowing arrival." Being able to know when the time is coming and the matter is arriving means recognizing the subtle beginnings and understanding the principles, so one can discuss the subtle beginnings with him. The term "a few" refers to the moment when something moves from nothing to something, when the principle is already present but the form is not yet visible. Since the Nine in the Third knows that the time is coming and the matter is arriving, it can engage in the subtle beginnings with him. "Knowing when to end and ending at that time, one can preserve the meaning" means that he is at the end of the trigram and can preserve the conclusion, which is called "knowing the end." Since he knows this is the time for an end, he can preserve the meaning with him. "Meaning" refers to appropriateness, preserving one's position without losing it, and acting in a proper manner. Since the Nine in the Third understands self-preservation, it can preserve the meaning. However, the Nine in the Third is only one line; sometimes it makes it want to advance in order to recognize the subtle beginnings, and sometimes it makes it want to retreat in order to preserve the meaning. Advancing and retreating have different intentions, because the Nine in the Third is at a time when both advancing and retreating are possible. Advancing when possible and retreating when possible, both intentions are not contradictory.

○注“處一體之極”至“其唯知終者乎”。○正義曰：“處一體之極，是至也”者，莊氏云：“極即至也。三在下卦之上，是至極。”褚氏云：“一體之極是至者，是下卦巳極，將至上卦之下，至謂至上卦也。”下云“在下位而不憂”，注云“知夫至至，故不憂”，此以人事言之。既云“下位”，明知在上卦之下，欲至上卦，故不憂，是知將至上卦。若莊氏之說，直云“下卦”上極是至極，儻無上卦之體，何可至也？何須與幾也？是知至者，據上卦為文。莊說非也。“處事之至而不犯咎”，是“知至”者，謂三近上卦，事之將至，能以禮知屈，而不觸犯上卦之咎，則是知事之將至。“故可與成務”者，務謂事務。既識事之先幾，可與以成其事務。“與”猶許也，言可許之事，不謂此人共彼相與也。“進物之速者，義不若利”者，利則隨幾而發，見利則行也。義者依分而動，不妄求進。故進物速疾，義不如利，由義靜而利動故也。“存物之終者，利不及義”者，保全巳成之物，不妄興動，故“利不及義”也。“故靡不有初，鮮克有終”者，見利則行，不顧在後，是“靡不有初”；不能守成其業，是“鮮克有終”。

This passage is Kong Yingda's commentary on Wang Bi's annotations from "Being at the extreme of one body" to "Only those who know the end can understand this." Regarding "Being at the extreme of one body is to reach the utmost," Zhuang said: "Extreme is the same as utmost, the third line is at the top of the lower trigram, thus it has reached the utmost." Chu said: "The utmost of one body is called 'to reach,' meaning the lower trigram has reached its end and is about to enter the lower part of the upper trigram, 'to reach' refers to arriving at the upper trigram." Kong Yingda adopted Chu's view because the following text says "being in the lower position without worry," and Wang's explanation is "knowing the utmost, thus not worrying," which is based on human affairs. Since it says "lower position," it indicates being below the upper trigram, and about to enter the upper trigram without worry, which clearly shows that "to reach" refers to approaching the upper trigram. If we follow Zhuang's interpretation, saying the top of the lower trigram is the utmost, then if there is no upper trigram, where could one reach? Why would we need to talk about "the subtle beginning"? Therefore, "knowing the utmost" is based on the upper trigram, and Zhuang's view is incorrect. The annotation says "being at the utmost in dealing with affairs without committing faults" is "knowing the utmost," meaning the ninth line is close to the upper trigram, and the matter is about to arrive. Being able to follow propriety and know when to yield, thus not violating the faults brought by the upper trigram, is knowing the matter is about to arrive. The annotation says "thus one can accomplish the task," "task" refers to affairs: having recognized the omen of the matter, one can be entrusted with accomplishing it. Here, "with" is equivalent to "permit," meaning this is something that can be permitted, not referring to the interaction between people. The annotation says "those who advance things quickly, righteousness is not as good as profit," because "profit" acts upon subtle beginnings and acts when it sees advantage; "righteousness" acts according to one's proper role, not rashly advancing, so to make things advance quickly, righteousness is not as good as profit—this is because righteousness is static while profit is active. The annotation says "those who preserve things to their end, profit is not as good as righteousness," because preserving already accomplished things requires not acting rashly, so profit is not as good as righteousness. The annotation cites "therefore, all things have a beginning, but few have an end," meaning acting on profit without considering consequences matches "all things have a beginning"; failing to maintain one's achievements matches "few have an end."

是故居上位而不驕，在下位而不憂。居下體之上，在上體之下，明夫終敝，故“不驕”也。知夫至至，故“不憂”也。

The text continues with Confucius' discussion on the Nine in the Third: therefore, he holds a high position without arrogance, and is in a low position without anxiety. Wang Bi's commentary says: the Nine in the Third is above the lower trigram and below the upper trigram; because he understands that ultimately there will be decline, he does not become arrogant; because he knows he will reach the upper trigram, he does not feel anxious.

[疏]“是故居上位而不驕，在下位而不憂”。○正義曰：“是故居上位而不驕”者，謂居下體之上位而不驕也，以其“知終”，故不敢懷驕慢。“在下位而不憂”者，處上卦之下，故稱“下位”，以其知事將至，務幾欲進，故不可憂也。○注“明夫終敝故不驕也”至“故不憂也”。○正義曰：“明夫終敝，故不驕”者，解“知終”也。“知夫至至，故不憂”者，解“知至”也。前經“知至”在前，“知終”在後，此經先解“知終”，後解“知至”者，隨文便而言之也。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Kong Yingda explains the passage 「is故居上位而不骄, 在下位而不忧」 by saying, 「is故居上位而不骄」 refers to the Nine in the Third (nine three) residing in the upper position of the lower trigram without arrogance, because it “knows the end” and thus dares not harbor arrogance. “In the lower position without worry” is because it is located below the upper trigram, hence called “lower position”; since it knows that something is about to come and is striving to grasp the subtle signs in order to advance, it does not feel anxious. The next section explains Wang Bi’s comment from 「明夫终敝故不骄也」 to 「故不忧也.」 Kong Yingda says that the annotation 「明夫终敝, 故不骄」 explains 「知终,」 and 「知夫至至, 故不忧」 explains 「知至.」 The previous passage had 「知至」 first and 「知终」 later, but here it first explains 「知终」 and then 「知至,」 which is merely for the convenience of the flow of the text.

故乾乾因其時而惕，雖危無咎矣。惕，怵惕之謂也。處事之極，失時則廢，懈怠則曠，故“因其時而惕，雖危無咎”。[疏]“故乾乾”至“無咎矣”。○正義曰：九三以此之故，恆“乾乾”也。因其巳終、巳至之時，而心懷惕懼，雖危不寧，以其知終、知至，故“無咎”。○注“處事之極”至“解怠則曠”。○正義曰：“處事之極，失時則廢”者，謂三在下卦之上體，是處事之極至也。至失時不進，則幾務廢闕，所以“乾乾”須進也。“懈怠則曠”者，既處事極，極則終也，當保守巳終之業；若懈怠驕逸，則功業空曠，所以“乾乾”也。“失時則廢”，解“知至”也。“懈怠則曠”，解“知終”也。

The text continues: Therefore, the third line, which is nine, remains diligent all day, following the current situation while keeping a sense of caution and vigilance, thus although in a dangerous position, there will be no fault. Wang Bi's commentary explains: "惕" means "chù tì," referring to being alarmed and cautious in one's heart. The third line is at the extreme point of handling affairs; once the opportunity is missed, the cause will be ruined; once slackness and negligence occur, the achievements will be wasted, so the "Wenyan" says, "Following the situation with caution, although in danger, there will be no fault." Kong Yingda's commentary explains the passage from "gù qián qián" to "wú jiù yǐ."正义 says: The third line can maintain diligence for a long time because it knows the end and the ultimate goal. When the matter is about to be completed and the goal is about to be reached, he remains cautious in his heart. Although in a dangerous and unstable situation, because he knows the outcome and the destination, he will "have no fault."正义 further explains the part of Wang Bi's commentary from "chǔ shì zhī jí" to "jiě dài zé kuàng."正义 says: Wang Bi says "chǔ shì zhī jí, shī shí zé fèi," meaning that the third line is at the highest position of the lower trigram, which is the extreme point of handling affairs. If at this position one misses the opportunity and does not advance, the important matter will be abandoned and fail, so one must strive forward diligently. Wang Bi says "jiě dài zé kuàng," meaning that having reached the extreme point, which signifies the end, one should maintain the achievements already made. If one becomes slack, arrogant, and seeks comfort, the achievements will be lost, so one must strive diligently. Thus, Wang Bi uses "shī shí zé fèi" to explain the text's "zhī zhì," and "jiě dài zé kuàng" to explain the text's "zhī zhōng."

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。君子進德脩業，欲及時也，故無咎。”[疏]“九四曰”至“故無咎”。○正義曰：此明九四爻辭也。“子曰：“上下無常，非為邪”者，上而欲躍，下而欲退，是無常也。意在於公，非是為邪也。“進退無恆，非離群”者，何氏云：“所以‘進退無恆’者，時使之然，非苟欲離群也。”何氏又云：“言上下者，據位也。進退者，據爻也。”所謂“非離群”者，言雖“進退無恆”，猶依群眾而行，和光俯仰，並同於眾，非是卓絕獨離群也。“君子進德脩業，欲及時”者，“進德”則欲上、欲進也。“脩業”則欲下、欲退也。進者棄位欲躍，是“進德”之謂也。退者仍退在淵，是“脩業”之謂也。其意與九三同，但九四欲前進多於九三，故云“欲及時”也。九三則不云“及時”，但“可與言幾”而巳。

The text says: The line statement of the fourth line, "Perhaps leaping in the abyss, without blame," what does this mean? Confucius said: "Sometimes going upward, sometimes going downward, with no fixed direction, it is not doing perverse things; sometimes advancing, sometimes retreating, with no fixed pattern, it is not wanting to leave the group. A gentleman enhances his virtue and cultivates his achievements, aiming to seize the right moment, so there is no mistake." Kong Yingda's commentary explains the passage from "Nine in the Fourth says" to "so there is no blame." The annotation says: This clarifies the line statement of the fourth line. Confucius said, "Going up and down without constancy, not doing evil," refers to the fourth line wanting to leap upward when it goes up and wanting to retreat when it goes down, which is "without constancy"; but its intention comes from righteousness, not doing perverse things. Confucius said, "Advancing and retreating without consistency, not leaving the group," and He Ji explained: "The reason for advancing and retreating without consistency is due to the situation, not deliberately wanting to leave the group." He Ji also said: "Speaking of 'up and down' refers to the position of the line, and speaking of 'advancing and retreating' refers to the movement of the line." The phrase "not leaving the group" means that although the fourth line advances and retreats without consistency, it still follows the people, conceals its sharpness, follows the customs, and keeps in harmony with the people, not being aloof and separate from the group. Confucius said, "A gentleman enhances his virtue and cultivates his achievements, wanting to seize the right moment," "enhancing virtue" corresponds to wanting to go upward and advance, "cultivating achievements" corresponds to wanting to go downward and retreat: advancing means abandoning the current position to leap, which is called "enhancing virtue"; retreating means still staying in the abyss, which is called "cultivating achievements." Its meaning is the same as the third line, but the fourth line's desire to advance is more urgent than the third line, so it says "wanting to seize the right moment"; the third line does not say "seizing the right moment," but only says "can discuss the subtle aspects with it."

九五曰“飛龍在天，利見大人”，何謂也？子曰：“同聲相應，同氣相求。水流溼，火就燥，雲從龍，風從虎，聖人作而萬物睹，本乎天者親上，本乎地者親下，則各從其類也。”[疏]“九五曰”至“各從其類也”。○正義曰：此明九五爻之義。“飛龍在天”者，言天能廣感眾物，眾物應之，所以“利見大人”。因大人與眾物感應，故廣陳眾物相感應，以明聖人之作而萬物瞻睹以結之也。“同聲相應”者，若彈宮而宮應，彈角而角動是也。“同氣相求”者，若天欲雨而柱礎潤是也。此二者聲氣相感也。“水流溼，火就燥”者，此二者以形象相感，水流於地，先就溼處；火焚其薪，先就燥處。此同氣水火，皆無識而相感，先明自然之物，故發初言之也。

The classic text says: The line statement of the fifth line, "A dragon soars in the sky, it is advantageous to see a great man," what does this mean? Confucius said: "Sounds of the same kind respond to each other; the breath of the same kind seeks each other. Water flows to low and damp places, fire burns toward dry places. Clouds arise with the dragon, wind stirs with the tiger. When a sage appears in the world, all things look up to him. The origin from heaven is close to above, the origin from earth is close to below. All things follow those of the same kind." Kong Yingda's commentary explains the passage from "Nine in the fifth" to "each follows its own kind." Justice says: This passage explains the meaning of the fifth line of nine. What is meant by "a dragon soars in the sky" is that heaven can widely move and affect all things, and all things respond to it, hence "it is advantageous to see a great man." Because there is mutual feeling and response between the great man and all things, the "Wenyan" elaborates many examples of things responding to each other, to lead to the conclusion that "when a sage arises, all things look up to him." What is meant by "sounds of the same kind respond to each other" is like playing the palace tone, and the other palace strings respond; playing the jue tone, the other jue strings respond. What is meant by "the same breath seeks each other" is like when heaven rains, the foundation stones under the house get wet first. These two sentences talk about mutual response between sound and breath. What is meant by "water flows to dampness, fire tends toward dryness" are examples of mutual response between forms and phenomena: water flows on the ground, first flowing to low and damp places; fire burns wood, first burning toward dry places. Water and fire are both things without knowledge or awareness, yet they can respond to each other, so natural things are first used as examples, hence they are placed at the beginning.

“雲從龍，風從虎”者，龍是水畜，雲是水氣。故龍吟則景雲出，是“雲從龍”也。虎是威猛之獸，風是震動之氣，此亦是同類相感。故虎嘯則谷風生，是“風從虎”也。此二句明有識之物感無識，故以次言之，漸就有識而言也。“聖人作而萬物睹”者，此二句正釋“飛龍在天，利見大人”之義。“聖人作”則“飛龍在天”也，“萬物睹”則“利見大人”也。陳上數事之名，本明於此，是有識感有識也。此亦同類相感，聖人有生養之德，萬物有生養之情，故相感應也。

Kong Yingda continued to explain: the saying "clouds follow the dragon, wind follows the tiger" refers to the dragon, which is a creature of water, and clouds, which are condensed water vapor. Therefore, when the dragon calls out, the auspicious clouds appear, which is called "clouds follow the dragon." The tiger, a fierce beast, and wind, which is the turbulent and stirring air, are also of the same kind, so when the tiger roars, the wind in the mountains and valleys arises, which is called "wind follows the tiger." These two lines refer to sentient beings moving non-sentient clouds and wind, so they are placed after the section on the mutual influence of sound and air, gradually moving from the non-sentient to the sentient. The saying "when the sage arises, all things are seen" directly explains the meaning of "a dragon in the heavens, advantageous to meet a great man." "The rise of the sage" corresponds to "a dragon in the heavens," and "all things behold" corresponds to "advantageous to meet a great man." The previous passage listed so many examples, intending to illustrate this sentence, which refers to the mutual influence between sentient beings. This also belongs to the principle of mutualsympathetic response between similar things—the sage possesses the virtue of nurturing all things, while all things have the reality of being nurtured, so they respond to each other.

“本乎天者親上，本乎地者親下”者，在上雖陳感應，唯明數事而巳。此則廣解天地之閒共相感應之義。莊氏云：“天地絪縕，和合二氣，共生萬物。”然萬物之體，有感於天氣偏多者，有感於地氣偏多者，故《周禮·大宗伯》有“天產”、“地產”《大司徒》云“動物”、“植物”，本受氣於天者，是動物含靈之屬，天體運動，含靈之物亦運動，是親附於上也。本受氣於地者，是植物無識之屬，地體凝滯，植物亦不移動，是親附於下也。

Kong Yingda further explained: what is meant by "those originating from heaven are closely connected to above, and those originating from earth are closely connected to below" is that although the previous passage has already mentionedsympathetic response, it only cited a few examples; here, it is a broad explanation of the mutualsympathetic response between all things in the universe. Zhuangzi said: "Heaven and earth's two energies intertwine and intertwine, combining together to give birth to all things." The forms of all things, some receive more heavenly energy, while others receive more earthly energy, hence the distinction between "heavenly products" and "earthly products" in the "Zhou Li · Da Zongbo," and the distinction between "animals" and "plants" in the "Zhou Li · Da Sizhu." Originally, those receiving energy from heaven are animals with spirit; since the heavenly bodies never cease to move, the spiritually endowed creatures also move accordingly, hence their closeness to above. Originally, those receiving energy from earth are plants without consciousness; since the earth remains fixed and unmoving, plants also do not move, hence their closeness to below.

“則各從其類者”，言天地之間，共相感應，各從其氣類。此類因聖人感萬物以同類，故以同類言之。其造化之性，陶甄之器，非唯同類相感，亦有異類相感者。若磁石引針，琥珀拾芥，蠶吐絲而商弦絕，銅山崩而洛鍾應，其類煩多，難一一言也。皆冥理自然，不知其所以然也。感者動也，應者報也。皆先者為感，後者為應，非唯近事則相感，亦有遠事遙相感者。若周時獲麟，乃為漢高之應；漢時黃星，後為曹公之兆。感應之事廣，非片言可悉，今意在釋理，故略舉大綱而巳。

Kong Yingda finally concluded: what is meant by "each follows its own kind" is to explain that all things in the universe respond to each other, each following the direction of its own kind. The reason for specifically mentioning "kind" is that the sage's influence on all things is based on the principle of like responding to like. In reality, the nature of creation and the function of shaping all things include not only like responding to like, but also unlike things responding to each other: for example, lodestone attracts iron needles, amber picks up hair, when a silkworm spins silk, the Shang string of a zither breaks, and when a copper mountain collapses, the bells in the palace of Luoyang ring on their own. There are many such instances, too numerous to list. They all arise from profound natural principles, unknown to people. "Feel" refers to the initiating action, and "respond" refers to the reaction. The one that comes first is the feeling, and the one that comes later is the response. The phenomenon of feeling and responding is not limited to things happening at the same time, but also includes distant and long-separated events that still respond to each other: for example, the capture of a qilin in the Zhou dynasty became a sign of the rise of Han Gaozu; and the appearance of a yellow star in the sky during the Han dynasty became a foreshadowing of Cao Cao's rise to power. The phenomenon of feeling and responding is extensive and cannot be fully explained in a few words. Now the intention is only to explain the meaning, so a general outline is given.

上九曰“亢龍有悔”，何謂也？子曰：“貴而無位，高而無民。”下無陰也。[疏]正義曰：此明上九爻辭也。“子曰貴而無位”者，以上九非位而上九居之，是無位也。“高而無民”者，六爻皆無陰，是無民也。賢人在下位而無輔，賢人雖在下而當位，不為之助。[疏]正義曰：賢人雖在下位，不為之輔助也。

The classic text says: The line statement of the top line, "The dragon soaring high has regret," what does this mean? Confucius said: "Being in a high position but without a real position, being in a lofty situation but without the people." Wang Bi's commentary explains: This is because there are no yin lines below the top line. Kong Yingda's commentary, in the section of correct meaning, says: This clarifies the line statement of the top line. The phrase "Zi said, being noble but without a position" is because the top line is not the proper position of a ruler, yet it occupies that position, hence "without a position." The phrase "high but without the people" is because all six lines of the Qian hexagram are yang lines, and there are no yin lines, which symbolize the people, hence "without the people." The classic text continues to say: The virtuous people, although in a low position, do not come to assist him. Wang Bi's commentary explains: The virtuous people, although in a low position and each in their proper place, are unwilling to exert effort for the top line. Kong Yingda's commentary, in the section of correct meaning, says: The virtuous people, although in a low position, do not serve as assistants to the top line.

是以動而有悔也。處上卦之極而不當位，故盡陳其闕也。獨立而動物莫之與矣。《乾·文言》首不論“乾”而先說“元”，下乃曰“乾”，何也？夫“乾”者統行四事者也。君子以自強不息，行此四者，故首不論“乾”而下曰“乾、元、亨、利、貞”。餘爻皆說龍，至於九三獨以“君子”為目，何也？夫易者象也。象之所生，生於義也。有斯義，然後明之以其物，故以龍敘“乾”，以馬明“坤”，隨其事義而取象焉。是故初九、九二，龍德皆應其義，故可論龍以明之也。至於九三“乾乾夕惕”，非龍德也，明以君子當其象矣。統而舉之，“乾”體皆龍，別而敘之，各隨其義。

The text says: Therefore, when the upper nine (上九) takes action, it will bring regret. Wang Bi's commentary explains: The upper nine is at the top of the upper trigram but is not in the position of the sovereign, so the "Words and Meaning" (文言) explains all its shortcomings—its isolation, and once it acts, no creature will support it. Wang Bi then poses a question to himself: The "Words and Meaning" of the "Qian" hexagram does not first mention "Qian" but starts with "Yuan," and only later mentions "Qian." Why is this so? Because "Qian" is the one that encompasses and governs the four virtues of Yuan, Heng, Li, and Zhen. The gentleman practices self-reliance and perseverance to embody these four virtues, so it does not first mention "Qian," but only later says "Qian, Yuan, Heng, Li, Zhen." Wang Bi then asks another question: All the other lines use the image of a dragon, but the line nine three (九三) uses the term "gentleman" (君子). Why is this so? The "Book of Changes" is originally a book of images, and images arise from meaning and principles: first there is this principle, then a certain object is used to make it clear. Therefore, using a dragon to explain "Qian," and using a horse to explain "Kun," is done according to the meaning of each. Therefore, the dragon virtues of the first nine and the second nine conform to the meaning of the lines, and can be explained through the image of a dragon. But the line nine three, with "all day long diligent and persevering, in the evening being cautious as if in danger," is no longer the virtue of a dragon, so it uses the term "gentleman" as its image instead. In summary, the whole of "Qian" is the dragon; when divided, each line takes an image according to its meaning.

[疏]“是以動而有悔也”。○正義曰：聖人設戒，居此之時不可動作也。○注“夫乾者統行四事者也”。○正義曰：“夫乾者統行四事者也，君子以自強不息，行此四者”，注意以“乾”為四德之主，《文言》之首，不先說“乾”而先說四德者，故自發問而釋之，以“乾”體當分無功，唯統行此四德之事。行此四德，乃是“乾”之功。故《文言》先說君子以自強不息行此四德者，故先言之，發首不論“乾”也。但能四德既備，“乾”功自成，故下始云“乾元亨利貞”。

Kong Yingda's commentary explains the sentence "Therefore, there is regret in movement." Justice says: This is a warning set by the sage, meaning that when one is in the position of Nine at the Top, one should not take any action. Below is an explanation of Wang Bi's annotation on the passage "The Qian is the one who oversees the four things." Justice says: Wang Bi explains that "Qian is the one who oversees the four virtues," meaning that the gentleman practices these four virtues through self-renewal. His intention is to regard Qian as the master of the four virtues: Yuan, Heng, Li, and Zhen. The Wenyan begins by discussing the four virtues rather than first mentioning Qian, so Wang Bi raises a question and then provides an answer. This is because, in its essence, Qian has no function on its own; it is merely the one who oversees the matters of these four virtues. It is only when these four virtues are practiced that Qian's function is realized. Therefore, the Wenyan first discusses the gentleman practicing these four virtues through self-renewal, making this clear first, and only then does it not mention Qian at the beginning. As long as the four virtues are complete, the function of Qian is naturally achieved, so the following text begins with "Qian, Yuan, Heng, Li, Zhen."

“潛龍勿用”，下也。“見龍在田”，時舍也。“終日乾乾”，行事也。“或躍在淵”，自試也。“飛龍在天”，上治也。“亢龍有悔”，窮之災也。乾元“用九”，天下治也。此一章全以人事明之也。九，陽也。陽，剛直之物也。夫能全用剛直，放遠善柔，非天下至理，未之能也。故“乾元用九”，則“天下治”也。夫識物之動，則其所以然之理，皆可知也。龍之為德，不為妄者也。潛而勿用，何乎？必窮處於下也。見而在田，必以時之通舍也。以爻為人，以位為時，人不妄動，則時皆可知也。文王明夷，則主可知矣。仲尼旅人，則國可知矣。

The text says: "The dragon remains hidden and is not used," because it is in the lowest position; "The dragon appears in the field," because the situation has become favorable; "All day long the dragon is vigorous and diligent," meaning it is diligent in action; "The dragon leaps in the deep pool," meaning it cautiously advances; "The dragon soars in the heavens," meaning it governs the world from a high position; "The dragon reaches its peak and incurs regret," meaning reaching the extreme position brings disaster; "The origin of the乾 (Heaven) is expressed through all nines," meaning the world is greatly governed. Wang Bi explains that this chapter fully explains the six lines from the perspective of human affairs. The number nine is the yang number, and yang represents strong and upright things. Being able to fully employ the strong and upright and exclude those who are adept at being flexible and flattering is not possible unless it is the highest wisdom, so "乾元 uses nine" can achieve "the world is well governed." Wang Bi also says: as long as one understands the patterns of things, the reasons for their being so can be understood. The nature of the dragon is not to act recklessly: it remains hidden without acting because it is in the lowest position; it appears in the field because the situation has become favorable. Viewing the lines as people and the positions as situations, since people do not act recklessly, the good or bad of the situation can be inferred. King Wen of Zhou encountered the situation of Mingyi, and one can imagine the condition of the ruler at that time; Confucius was traveling abroad, and one can imagine the condition of Lu.

[疏]“潛龍勿用”至“天下治也”。○正義曰：“此一節是《文言》第三節，說六爻人事所治之義。“潛龍勿用，下也”者，言聖人於此潛龍之時，在卑下也。”見龍在田，時舍”者，舍謂通舍。九二以見龍在田，是時之通舍也。“終日乾乾，行事”者，言行此知至、知終之事也。“或躍在淵，自試”者，言聖人逼近五位，不敢果決而進，唯漸漸自試，意欲前進，遲疑不定，故云“自試”也。“飛龍在天，上治”者，言聖人居上位而治理也。“亢龍有悔，窮之災”者，言位窮而致災，災則悔也，非為大禍災也。“乾元用九，天下治”者，《易經》上稱“用九”，“用九”之文，總是“乾”德。又“乾”字不可獨言，故舉“元”德以配“乾”也。言此“乾元”用九德而天下治。九五止是一爻，觀見事狹，但云“上治”。“乾元”裛包六爻，觀見事闊，故云“天下治”也。

Kong Yingda's commentary explains the passage from "Qian Long Wu Yong" to "Tianxia Zhi Ye." The annotation says: This section is the third part of the "Wenyan," discussing the meaning of the six lines in terms of human affairs. "Qian Long Wu Yong" refers to the situation of a sage being in a low position. "Jian Long Zai Tian, Shi She" means that "she" signifies the idea of being open and accessible; the image of "Jian Long Zai Tian" in the second line indicates a time of smooth progress. "Zhong Ri Qian Qian, Xing Shi" refers to carrying out the actions mentioned earlier, such as knowing the ultimate goal and the end. "Hu Yue Zai Yuan, Zi Shi" means that the sage is close to the position of the fifth line but hesitates to move forward, testing himself gradually, hesitating to advance, hence called "self-test." "Fei Long Zai Tian, Shang Zhi" means that the sage is in a high position and governs the world. "Kang Long You Hui, Qiong Zhi Zai" means that reaching the extreme position brings disaster, and disaster brings regret, but it does not mean great calamity. "Qian Yuan Yong Ji, Tianxia Zhi" refers to the use of the nine lines in the "Yi Jing," which is the virtue of "Qian." However, "Qian" cannot be discussed alone, so "Yuan" virtue is paired with "Qian," meaning that "Qian Yuan" applies the nine virtues and thus the world is well governed. The fifth line is only one line, so its scope is narrow, hence it is said "Shang Zhi." "Qian Yuan," however, encompasses all six lines, so its scope is broad, hence it is said "Tianxia Zhi."

○注“此一章全以人事”至“國可知矣”。○正義曰：“此一章全以人事明之”者，下云“陽氣潛藏”，又云“乃位乎天德”，又云“乃見天則”此一章，但云“天下治”，是皆以人事說之也。“夫能全用剛直，放遠善柔，非天下至理，未之能也”者，以”乾元用九”，六爻皆陽，是“全用剛直”。“放遠善柔”，謂放棄善柔之人。善能柔諂，貌恭心狠，使人不知其惡，識之為難。此用九純陽者，是全用剛直，更無餘陰。柔善之人，堯尚病之，故云：“非天下之至理，未之能也”。

○ The following explanation discusses the passage from "This chapter entirely uses human affairs" to "the state can be known" in Wang Bi's commentary. ○ The correct interpretation states that Wang Bi says "this chapter entirely uses human affairs" because the next chapter discusses "yang energy is hidden away," "it is situated in Heavenly Virtue," and "it sees the heavenly principle," while this chapter only mentions "the world is well governed," indicating that the entire chapter is based on human affairs. Wang Bi also says "one can fully employ the strong and upright, and distant from and exclude the gentle and soft, if it is not the highest principle of the world, it cannot be done." This is because when "Qian Yuan uses nine," all six lines are yang lines, which is "fully employing the strong and upright." The phrase "exclude the gentle and soft" refers to rejecting those who are skilled in being gentle and flattering. These people are accustomed to being compliant and flattering, appearing respectful on the outside but cruel inside, making their evil hard to detect. Here, using nine is entirely yang lines, meaning fully employing the strong and upright without any mixture of yin. Those who are gentle and flattering even troubled Emperor Yao, so Wang Bi says, "if it is not the highest principle of the world, it cannot be done."

“夫識物之動，則其所以然之理，皆可知”者，此欲明在下龍潛見之義。故張氏云：“識物之動，謂龍之動也。則其所以然之理，皆可知者，謂識龍之所以潛所以見，然此之理皆可知也。”“龍之為德，不為妄者”，言龍靈異於他獸，不妄舉動，可潛則潛，可見則見，是不虛妄也。“見而在田，必以時之通舍”者，經唯云“時舍”也。注云“必以時之通舍”者，則輔嗣以通解舍，“舍”是通義也。初九潛藏不見，九二既見而在田，是時之通舍之義也。“以爻為人，以位為時”者，爻居其位，猶若人遇其時，故“文王明夷，則主可知矣”。主則時也，謂當時無道，故明傷也。“仲尼旅人，則國可知矣”，國亦時也，若見仲尼羈旅於人，則知國君無道，令其羈旅出外。引文王、仲尼者，明龍潛、龍見之義。

Kong Yingda continued explaining Wang Bi's commentary: Wang Bi said, "Recognizing the movement of things, the reasons for their being so can be understood," aiming to clarify the meaning of the dragon's concealment and emergence. Therefore, Zhang said, "Recognizing the movement of things" refers to the dragon's movement and stillness; "the reasons for their being so can be understood" means understanding why the dragon hides and why it appears, and these reasons can be known. Wang Bi said, "The dragon's virtue is not capricious," meaning the dragon is more intelligent than other beasts and does not act recklessly; it hides when it should and emerges when it should, without being false. Wang Bi said, "When the dragon is seen in the field, it must be in accordance with the times of opportunity and withdrawal." The text only mentions "times of withdrawal," but the commentary says "must be in accordance with the times of opportunity and withdrawal," indicating that Wang Bi used the character "opportunity" to explain "withdrawal," and "withdrawal" means being open and accessible. The line "initial nine" is concealed and not revealed, while "nine two" has already appeared in the field, which fits the meaning of the times being open and accessible. Wang Bi said, "Taking the line as a person and the position as a time," meaning that a line occupying a certain position is like a person encountering a certain situation, so he said, "King Wen's brightness was obscured, then the ruler can be known." "Ruler" refers to the situation, meaning the ruler at that time was ignorant and unjust, so King Wen's brightness was obscured. He said, "Confucius was a traveler, then the country can be known." "Country" also refers to the situation; seeing Confucius living in exile, one can know that the ruler of that country was unjust, forcing him to travel. Using King Wen and Confucius as examples was to clarify the meaning of the dragon's concealment and emergence.

“潛龍勿用”，陽氣潛藏。“見龍在田”，天下文明。“終日乾乾”，與時偕行。與天時俱不息。[疏]“潛龍勿用”至“與時偕行”。○正義曰：此一節是《文言》第四節，明六爻天氣之義。“天下文明”者，陽氣在田，始生萬物，故天下有文章而光明也。“與時偕行”者，此以天道釋爻象也。所以九三乾乾不息，終日自戒者，同於天時，生物不息，言“與時偕行”也。偕，俱也。諸儒以為建辰之月，萬物生長，不有止息，與天時而俱行。若以不息言之，是建寅之月，三陽用事，三當生物之初，生物不息。同於天時生物不息，故言“與時偕行”也。

The text says: "A hidden dragon is not yet in use," which refers to the time when the yang energy is concealed and hidden; "A dragon appears in the field," which refers to the time when the world displays its cultural brilliance; "All day long the dragon is vigorous," which refers to the time when it moves in harmony with the heavenly time. Wang Bi's commentary explains that this is the time when it never ceases to move in harmony with the heavenly time. Kong Yingda's commentary explains the passage from "A hidden dragon is not yet in use" to "Moving in harmony with the time." The annotation says: This section is the fourth section of the "Wenyan," explaining the meaning of the six lines being modeled after the heavenly time energy. The phrase "civilization spreads throughout the world" means that the yang energy rises to the fields, beginning to generate all things, so the world becomes cultured and bright. The phrase "moving in harmony with the time" uses the heavenly way to explain the line images: the reason why the line nine in the third is diligent and constantly self-alert is because it follows the heavenly time that never ceases to generate all things, so it is said "moving in harmony with the time." "Xie" means together and simultaneously. Various scholars of Confucianism believe this refers to the third month of the Xia calendar, when all things grow continuously and move in harmony with the heavenly time; if considered only from the perspective of "not ceasing," it refers to the first month of the Xia calendar, when the three yang energies are in charge, and the line nine in the third is at the beginning of generating all things, continuously generating all things without ceasing, thus being said to "move in harmony with the time."

“或躍在淵”，乾道乃革。“飛龍在天”，乃位乎天德。“亢龍有悔”，與時偕極。與時運俱終極。[疏]“或躍在淵”至“與時偕極”。○正義曰：“乾道乃革”者，去下體，入上體，故云“乃革”也。“乃位乎天德”者，位當天德之位，言九五陽居於天，照臨廣大，故云“天德”也。“乾元用九”，乃見天則。此一章全說天氣以明之也。九，剛直之物，唯“乾”體能用之，用純剛以觀天，天則可見矣。[疏]正義曰：“乃見天則”者，陽是剛亢之物，能用此純剛，唯天乃然，故云“乃見天則”。

The text says: "Sometimes leaping in the depths," which indicates the change brought about by the principle of Heaven; "A dragon soaring in the heavens," which means occupying a position in harmony with the Heavenly Virtue; "An exalted dragon brings regret," which means reaching the end together with the times. Wang Bi's commentary explains that this is reaching the end along with the times. Kong Yingda's commentary explains the passage from "Sometimes leaping in the depths" to "reaching the end together with the times." Justice says: "The principle of Heaven thus undergoes a change," meaning that the Nine in the Fourth leaves the lower trigram and enters the upper trigram, hence "thus undergoes a change." "Occupying the position of Heavenly Virtue" means that the position occupied is exactly the position of Heavenly Virtue—the Nine in the Fifth, with a Yang line, occupies the heavenly position, illuminating widely, hence called "Heavenly Virtue." The text also says: "The principle of Heaven uses all Nines," thus revealing the principle of Heaven. Wang Bi's commentary explains that this chapter fully explains the six lines based on the weather. Nine is a strong and upright thing; only the "Heaven" principle can apply it. Observing Heaven with pure strength, the principle of Heaven can be revealed. Kong Yingda's commentary, Justice says: "Thus revealing the principle of Heaven," Yang is a strong and lofty thing, and only Heaven can apply this pure strength, hence "thus revealing the principle of Heaven."

“乾元”者，始而亨者也。“利貞”者，性情也。不為“乾元”，何能通物之始？無不性其情，何能久行其正？是故“始而亨者”，必“乾元”也。利而正者，必“性情”也。[疏]“乾元者”至“性情也”。○正義曰：“此一節是第五節，復明上初章及“乾”四德之義也。“乾元者，始而亨者也”，以“乾”非自當分有德，以元、亨、利、貞為德。“元”是四德之首，故夫子恆以“元”配“乾”而言之，欲見乾、元、相將之義也。以有“乾”之元德，故能為物之始而亨通也。此解元、亨二德也。“利貞者，性情也”者，所以能利益於物而得正者，由性制於情也。

The text says: "What is meant by 'Qian Yuan' is that it both initiates the beginning of all things and makes them smooth and unimpeded. What is meant by 'Li Zhen' is the relationship between nature and desire." Wang Bi's commentary explains: Without 'Qian Yuan', how could one reach the beginning of all things? Without aligning desire with nature, how could one maintain the right path for a long time? Therefore, that which both initiates and makes things smooth must be 'Qian Yuan'; that which brings benefit and upholds correctness must rely on nature controlling desire. Kong Yingda's commentary explains the passage from 'Qian Yuan' to 'Xing Qing'. ○ Justification says: This section is the fifth section of 'Wenyan', further explaining the first chapter and the four virtues of 'Qian'. 'Qian Yuan is the beginning that leads to smoothness' because 'Qian' itself does not have any other virtue apart from Yuan, Heng, Li, and Zhen. 'Yuan' is the first of the four virtues, so Confucius always pairs 'Yuan' with 'Qian' to show their mutual support and interdependence. Because of 'Qian's' Yuan virtue, it becomes the beginning of all things and makes them smooth, which explains the virtues of Yuan and Heng. 'Li Zhen refers to nature and desire' means that the ability to benefit all things and each to have its proper place is due to the control of desire by nature.

○注“不為乾元”至“必性情也”。○正義曰：“乾”之元氣，其德廣大，故能遍通諸物之始。若餘卦元德，雖能始生萬物，德不周普，故云“不為乾元，何能通物之始”？其實“坤元”亦能通諸物之始，以此《文言》論“乾元”之德，故注連言“乾元”也。“不性其情，何能久行其正”者，性者天生之質，正而不邪；情者性之慾也。言若不能以性制情，使其情如性，則不能久行其正。

The explanation of Wang Bi's commentary from "not as the Primordial Power of Qian" to "must be the nature and emotion" is as follows. The Justification says: "The Primordial Power of Qian" has a vast and noble virtue, thus it can universally connect with the beginning of all things. As for the Primordial Powers of the other hexagrams, although they can also give birth to all things, their virtue is not as comprehensive and widespread. Therefore, Wang Bi says, "Without the Primordial Power of Qian, how could one reach the beginning of all things?" In reality, the Primordial Power of Kun can also reach the beginning of all things. However, since this "Wenyan" is discussing the virtue of "Qian's Primordial Power," the commentary continues to mention "Qian's Primordial Power." Wang Bi says, "Without the nature controlling the emotion, how could one maintain the correct path for long?" Here, "nature" refers to the inherent essence of being, upright and not perverse; "emotion" refers to the desires arising from one's nature. This means that if one cannot use one's nature to restrain desires and return emotion to its original nature, one cannot maintain the correct path for a long time.

其六爻發揮之義，案：《略例》云“爻者，言乎變者也”。故合散屈伸，與體相乖，形躁好靜，質柔愛剛，體與情反，質與原違。是爻者所以明情，故六爻發散，旁通萬物之情。輔嗣之意，以初為無用之地，上為盡末之境。其居位者唯二、三、四、五，故《繫辭》唯論此四爻。初、上雖無正位，統而論之，爻亦始末之位，故《乾·彖》云“六位時成”。二、四為陰位，陰居為得位，陽居為失位；三、五為陽位，陽居為得位，陰居為失位。《略例》云：“陽之所求者陰也，陰之所求者陽也”。一與四，二與五，三與上，若一陰一陽為有應，若俱陰俱陽為無應。此其六爻之大略，其義具於《繫辭》，於此略言之。

Kong Yingda continued to elaborate on the principles of the six lines in the I Ching. According to Wang Bi's Outline of the Zhou Changes, "a line refers to change." Therefore, a line may gather or disperse, contract or extend, often contradicting the nature of the hexagram. A hexagram that appears restless may actually prefer stillness, while one that seems weak may actually desire strength. The nature of the line and its emotional state are opposite, and the form and essence are inconsistent. This shows that the lines are used to reveal the true nature of things. Hence, when the six lines are unfolded, they can communicate the feelings of all things. Wang Bi's view is that the first line is considered a place without function, and the top line is regarded as the end. Only the second, third, fourth, and fifth lines truly occupy positions, so the Great Treatise only discusses these four lines. Although the first and top lines do not have proper positions, when considered as a whole, they are regarded as the beginning and the end. Therefore, the Commentary on the Hexagram of Qian says, "Six positions are formed at the right time." The second and fourth lines are yin positions; when yin lines occupy them, they are in the right position, but when yang lines do, they are not. The third and fifth lines are yang positions; when yang lines occupy them, they are in the right position, but when yin lines do, they are not. The Outline of the Zhou Changes says, "Yang seeks Yin, and Yin seeks Yang." The first and fourth, second and fifth, third and top lines are paired oppositely. If one is yin and the other is yang, they are said to "respond" to each other. If both are yin or both are yang, they are said to "not respond." This is the general idea of the six lines. Detailed explanations are all contained in the Great Treatise, and here only a brief mention is made.

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。[疏]“乾始，能以美利”至“天下平也”。○正義曰：“乾始，能以美利利天下，不言所利，大矣哉”者，此復說始而亨、利、貞之義。“乾始”，謂乾能始生萬物，解“元”也。“能以美利利天下”，解“利”也。謂能以生長美善之道，利益天下也。不復說亨、貞者，前文“亨”既連始，“貞”又連利，舉始舉利，則通包亨、貞也。“不言所利，大矣哉”者，若《坤卦》云“利牝馬之貞”，及“利建侯”，“利涉大川”，皆言所利之事。此直云“利貞”，不言所利之事，欲見無不利也。

The text says: The principle of Qian (Heaven) initiates the creation of all things, capable of bringing about beneficial advantages to benefit the world, yet it does not specify which particular thing it benefits. This is truly great! Great indeed is the principle of Qian, strong, vigorous, and upright, pure and subtle! The six lines spread out and disperse, comprehending the nature of all things. "Riding the six dragons according to the time" is used to govern the heavens; "clouds flow and rain spreads" so that the world becomes evenly harmonious. Kong Yingda's commentary explains the passage from "Qian begins, able to bring about beneficial advantages" to "the world becomes evenly harmonious." The annotation says: What is meant by "Qian begins, able to bring about beneficial advantages to benefit the world, without specifying what it benefits, how great it is!" is a further explanation of the meaning of "beginning with harmony" and "beneficial and firm." "Qian begins" refers to Qian's ability to initiate the birth of all things, explaining "origin" (Yuan); "able to bring about beneficial advantages to benefit the world" explains "beneficial" (Li), meaning it can use the way of cultivating beauty and goodness to benefit the world. "Harmony" and "firmness" are not mentioned again because "harmony" was already connected with "beginning" and "firmness" with "beneficial" in the previous text. By mentioning "beginning" and "beneficial," both "harmony" and "firmness" are included. What is meant by "not specifying what it benefits, how great it is!" is like in the "Kun" hexagram, which says "beneficial to a female horse's firmness," and "beneficial to establish feudal lords" and "beneficial to cross great rivers," which all specify particular things. Here, only "beneficial and firm" is mentioned without specifying what is benefited, which is meant to show that it benefits everything without exception.

非唯止一事而已，故云：“不言所利，大矣哉”。其實此利為無所不利，此貞亦無所不貞，是乾德大也。“大哉乾乎，剛健中正，純粹精”者，此正論乾德，不兼通“元”也。故直云“大哉乾乎，剛健中正”。謂純陽剛健，其性剛強，其行勁健。“中”謂二與五也，“正”謂五與二也，故云“剛健中正”。六爻俱陽，是純粹也。純粹不雜，是精靈，故云“純粹精也”。“六爻發揮，旁通情”者，發謂發越也，揮謂揮散也，言六爻發越揮散，旁通萬物之情也。“時乘六龍，以御天”者，重取《乾·彖》之文，以讚美此乾之義。“雲行雨施，天下平”者，言天下普得其利而均平不偏陂。

Kong Yingda continued to say: The advantage of Qian is not limited to a single matter, so the Wenyan says, "It does not mention what is beneficial, how great it is." In fact, this "benefit" is beneficial to everything, and this "uprightness" is upright in everything. This clearly shows the great virtue of Qian. It is said, "How great is Qian! It is strong, vigorous, upright, and pure." This is speaking solely about the virtue of Qian, without mentioning "Yuan" again, so it only says, "How great is Qian! It is strong, vigorous, upright." This refers to the fact that Qian is entirely composed of yang lines, which have a nature of strength and firmness, and its actions are vigorous and powerful. "Upright" refers to the positions of Nine in the Second and Nine in the Fifth, which are in the middle of the upper and lower trigrams. "Uprightness" refers to Nine in the Fifth and Nine in the Second being in their proper positions. Therefore, it is said, "Strong, vigorous, upright." All six lines are yang, which is "pure." Pure without any mixture is the clarity of the spirit, so it is said, "pure and refined." It is said, "The six lines unfold and spread out, communicating the feelings of all things." "Fang" means unfolding, and "hui" means scattering, meaning that the six lines unfold and scatter, communicating the feelings of all things. It is said, "Clouds move and rain spreads, the world is peaceful." This is taking the words from the Tuang of Qian, used to praise the meaning of the way of Qian. It is said, "Clouds move and rain spread, the world is peaceful," meaning that all under heaven universally receive the benefits of Qian, being equal and impartial, reaching everywhere without any bias or omission.

君子以成德為行，日可見之行也。潛之為言也，隱而未見，行而未成，是以君子弗用也。[疏]“君子以成德為行”至“君子弗用也”。○正義曰：此一節是《文言》第六節，更復明六爻之義。此節明初九爻辭。周氏云：“上第六節‘乾元者始而亨者也’，是廣明‘乾’與‘四德’之義，此‘君子以成德為行’，亦是第六節，明六爻之義，總屬第六節，不更為第七節。”義或當然也。“君子以成德為行”者，明初九“潛龍”之義，故先開此語也。言君子之人，當以成就道德為行，令其德行彰顯，使人日可見其德行之事，此君子之常也，不應潛隱。所以今日潛者，以時未可見，故須潛也。

The classic text says: A gentleman should regard the accomplishment of virtue as his conduct, which should be visible every day. As for the term "qian" (potentiation), it refers to the fact that virtue is still hidden and not yet revealed, and achievements have not yet been attained, so the gentleman temporarily refrains from acting. Kong Yingda's commentary explains the passage from "A gentleman regards the accomplishment of virtue as his conduct" to "A gentleman does not use it." The annotation says: This section is the sixth section of the Wenyan, further explaining the meaning of the six lines. This section discusses the line statement of the initial line, "Initial Nine." Zhou said: "The sixth section, 'The Primordial Power of Qian is the beginning and leads to harmony,' broadly explains the meaning of Qian and the four virtues. This section, 'A gentleman regards the accomplishment of virtue as his conduct,' also belongs to the sixth section, explaining the meaning of the six lines, and thus does not constitute a separate seventh section." This view may be correct. The phrase "A gentleman regards the accomplishment of virtue as his conduct" aims to explain the meaning of "the hidden dragon." Therefore, this sentence is first introduced as a lead. A gentleman should regard the accomplishment of virtue as his conduct, making virtue evident and visible, so that people can see his virtuous deeds every day. This is the normal state of a gentleman, and he should not hide or conceal himself. Now he hides because the time is not yet ripe for him to reveal himself, so he must remain hidden.

“潛之為言也，隱而未見，行而未成”，此夫子解“潛龍”之義。此經中“潛龍”之言，是德之幽隱而未宣見，所行之行未可成就。“是以君子弗用”者，德既幽隱，行又未成，是君子於時不用，以逢眾陰，未可用也。周氏云：“德出於己，在身內之物，故云：‘成’；行被於人，在外之事，故云為‘行’。”下又即云“行而未成”，是行亦稱成。周氏之說，恐義非也。“成德為行”者，言君子成就道德以為其行。其“成德為行”，未必文相對。

Kong Yingda continued, "The term 'qian' means hidden and not yet visible, acting but not yet accomplished." This is Confucius' explanation of the meaning of "qian long" — the "qian long" mentioned in the classic text refers to a situation where virtue is still deep and hidden and has not yet been revealed, and the actions taken are still not accomplished. Therefore, the saying "so the gentleman is not used" means that since virtue is still hidden and the actions are not yet accomplished, the gentleman is not appointed at this time; because above it there are many yin lines, and it is not yet the time to be used. Zhou said, "Virtue originates from oneself, being an internal matter, so it is called 'cheng'; actions are applied to others, being an external matter, so it is called 'xing.'" However, the text immediately following says "xing but not yet accomplished," indicating that "xing" can also be called "cheng." Therefore, Zhou's explanation may not conform to the original meaning. The phrase "chengde wei xing" means that the gentleman accomplishes virtue and uses it as his conduct. The "chengde" and "wei xing" do not necessarily form a perfectly parallel pair in terms of wording.

君子學以聚之，問以辯之，以君德而處下體，資納於物者也。[疏]正義曰：此復明九二之德。“君子學以聚之”者，九二從微而進，未在君位，故且習學以畜其德。“問以辯之”者，學有未了，更詳問其事，以辯決於疑也。

The text says: A gentleman relies on learning to accumulate knowledge and relies on asking questions to resolve doubts. Wang Bi's commentary explains: Nine in the Second already possesses the virtue of a ruler but is located in the lower trigram, which is precisely the time to be humble and seek resources from others, embracing the wisdom of many. Kong Yingda's commentary, in the section of justice, says: This again emphasizes the virtue of Nine in the Second. What is meant by "a gentleman learns to accumulate knowledge" is that Nine in the Second rises gradually from a humble position and has not yet reached the position of a ruler, so he should diligently study and accumulate his virtue. What is meant by "asking to resolve doubts" is that when there are things not understood in learning, one should further inquire into the details of the matters and discern and resolve the doubts clearly.

寬以居之，仁以行之。《易》曰“見龍在田，利見大人”，君德也。[疏]正義曰：“寬以居之”者，當用寬裕之道，居處其位也。“仁以行之”者，以仁恩之心，行之被物。“《易》曰‘見龍在田，利見大人’，君德”者，既陳其德於上，然後引《易》本文以結之。《易》之所云是君德，“寬以居之，仁以行之”是也。但有君德，未是君位。

The text says: "Reside in a broad and generous manner, and act with benevolence and love." The Zhou Changes say, "A dragon appears in the field, advantageous to meet a great person," which speaks precisely of the virtue of a sovereign. Kong Yingda's commentary explains: "What is meant by 'residing with breadth' is that one should dwell in his position with a broad and easy attitude. 'Acting with benevolence' means to carry out actions with kindness and benevolence towards others. 'The Changes say, "A dragon appears in the field, advantageous to meet a great person," which is the virtue of a sovereign'—this first states the virtue of the second line (nine two), then quotes the text of the Zhou Changes as a summary: The Changes indeed refer to the virtue of a sovereign, that is, the two sentences 'residing with breadth' and 'acting with benevolence.' However, nine two only possesses the virtue of a sovereign but has not yet attained 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。[疏]“九三”至“無咎矣”。○正義曰：此明九三爻辭。上之初九、九二皆豫陳其德於上，不發首雲初九、九二，此九三、九四，則發首先言九三、九四；其九五全不引《易》文，上九則發首云“亢之為言”也。上下不為例者，夫子意在釋經，義便則言，以潛見須言其始，故豫張本於上。三、四俱言“重剛不中”，恐其義同，故並先雲爻位並重剛不中之事。九五前章已備，故不復引《易》，但云“大人”也。上九亦前章備顯，故此直言“亢之為言”也。案：初九云“潛之為言”，上爻云“亢之為言”，獨二爻云“言”者，褚氏以初、上居無位之地，故稱言也；其餘四爻是有位，故不云“言”，義或然也。

The text says: Nine in the Third (nine three) holds a yang line in a yang position, with two strong lines stacked together, and is not in the central position. It cannot reach the heavenly position above and has already moved away from the field position below. Therefore, it works diligently without rest, follows the proper time and remains cautious, even though it is in a dangerous situation, it does not commit mistakes. Kong Yingda's commentary explains the passage from "Nine in the Third" to "there is no blame." The annotation says: This passage explains the statement of the third line. In the previous discussion about Nine at the Beginning and Nine in the Second, their virtues were stated first, and the terms "Nine at the Beginning" and "Nine in the Second" were not mentioned at the beginning. However, when discussing Nine in the Third and Nine in the Fourth, the terms "Nine in the Third" and "Nine in the Fourth" are mentioned first. The passage about Nine in the Fifth does not quote the line statement of the Book of Changes, and the passage about Nine at the Top begins with "the term 'excess' means." The inconsistency in the style is because Confucius intended to explain the meaning of the text, and he used whatever method was most convenient. When explaining "hidden" and "emergence," it was necessary to first mention their beginning, so the previous text laid the foundation. The third and fourth lines both mention "two strong lines without being in the center," to prevent people from thinking their meanings are the same, so the positions of the lines and their situation of two strong lines without being in the center are mentioned first. The passage about Nine in the Fifth was already fully explained in the previous chapter, so the line statement of the Book of Changes is not quoted, and only "great man" is mentioned. The passage about Nine at the Top was also clearly explained in the previous chapter, so here it directly says "the term 'excess' means." Also, according to the text, Nine at the Beginning says "the term 'hidden' means," and Nine at the Top says "the term 'excess' means," only these two lines use the word "means." Chu's commentary suggests that the first and the top lines are in positions without proper places, so they are called "means," while the other four lines have positions, so they do not use "means." This explanation may be correct.

“重剛”者，上下俱陽，故“重剛”也。“不中”者，不在二、五之位，故“不中”也。“上不在天”，謂非五位；“下不在田”，謂非二位也。“故乾乾因其時而惕，雖危無咎矣”者，居危之地，以“乾乾夕惕”，戒懼不息，得“無咎”也。

Kong Yingda then proceeded to explain each line statement sentence by sentence: the term "heavy yang" refers to the fact that both the upper and lower lines of nine three are yang, hence called "heavy yang." The term "not in the center" refers to the fact that it is not in the second or fifth lines, which are the central positions, hence called "not in the center." "Not in the heaven position above" means it is not in the fifth line's heaven position; "not in the field position below" means it is not in the second line's field position. The phrase "therefore, being diligent and cautious according to the time, though in danger, there will be no fault" means that nine three is in a dangerous position, but by being diligent all day and cautious all night, it remains vigilant without ceasing, thus avoiding blame.

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。[疏]“九四”至“故無咎”。正義曰：此明九四爻辭也。其“重剛不中，上不在天，下不在田”，並與九三同也。“中不在人”者，三之與四，俱為人道。但人道之中，人下近於地，上遠於天，九三近二，是下近於地，正是人道，故九三不云“中不在人”。九四則上近於天，下遠於地，非人所處，故特云“中不在人”。“故或之”者，以其上下無定，故心或之也。“或之者，疑之也”者，此夫子釋經“或”字。經稱“或”是疑惑之辭，欲進欲退，猶豫不定，故疑之也。九三中雖在人，但位卑近下，向上為難，故危惕，其憂深也。九四則陽德漸盛，去五彌近，前進稍易，故但疑惑，憂則淺也。

The text says: Nine in the Fourth is also two yin lines stacked together but not in the central position, not reaching the heavenly position above, not in the field position below, and not in the human position in the middle. Therefore, it is said "or." What is meant by "or" is uncertainty. Because of this uncertainty, it is cautious, so there is no fault. Kong Yingda's commentary explains from "Nine in the Fourth" to "therefore no blame." The Justification says: This clarifies the line statement of Nine in the Fourth. Its "two yin lines stacked together, not in the center, not above the heavenly position, not below the field position" are the same as those of Nine in the Third. What is meant by "not in the human position" is that the Third and Fourth lines both belong to the human path; however, within the human path, people are close to the earth below and far from the heaven above. Nine in the Third is close to Nine in the Second, which is moving downward toward the earth, thus conforming to the human path, so "not in the human position" is not mentioned for Nine in the Third. Nine in the Fourth, however, is close to the heavenly position above and far from the earth position below, not the place where humans reside, so it specifically says "not in the human position." What is meant by "therefore it is or" is that because it has no fixed position above or below, its mind is uncertain. What is meant by "or is doubt" is that Confucius explains the word "or" in the text: the text says "or" refers to doubt, wanting to advance and wanting to retreat, hesitating, so it is called "doubt." Nine in the Third, although in the center and within the human path, is in a low position close to the bottom, making it difficult to move upward, so it is anxious and cautious, with deep worries; Nine in the Fourth, however, has gradually increasing yang virtue, getting closer to Nine in the Fifth, making it slightly easier to advance, so it is only doubtful, with less worry.

夫大人者，與天地合其德，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？[疏]“夫大人者”至“況於鬼神乎”。○正義曰：此明九五爻辭。但上節明大人與萬物相感，此論大人之德，無所不合，廣言所合之事。“與天地合其德”者，莊氏云：“謂覆載也”。“與日月合其明”者，謂照臨也。“與四時合其序”者，若賞以春夏，刑以秋冬之類也。“與鬼神合其吉凶”者，若福善禍淫也。“先天而天弗違”者，若在天時之先行事，天乃在後不違，是天合大人也。“後天而奉天時”者，若在天時之後行事，能奉順上天，是大人合天也。“天且弗違，而況於人乎，況於鬼神乎”者，夫子以天且不違，遂明大人之德，言尊而遠者尚不違，況小而近者可有違乎？況於人乎？況於鬼神乎？

The text says: What is meant by a great person is that his virtue harmonizes with heaven and earth, his brightness harmonizes with the sun and moon, his order of governance harmonizes with the four seasons, and his determination of good and evil harmonizes with ghosts and spirits. He acts before the time of heaven, yet heaven does not contradict him; he acts after the time of heaven, yet he follows the heavenly way. Heaven itself does not contradict him; how much less would people or ghosts and spirits? Kong Yingda explains the passage from "A great person" to "how much less would ghosts and spirits?" Justice says: This passage explains the line statement of the ninth line, the fifth position. The previous section discussed the mutual response between the great person and all things, while this section discusses the virtue of the great person that harmonizes with everything. "Harmonizing with heaven and earth in virtue" refers to the virtue of covering heaven and bearing the earth. "Harmonizing with the sun and moon in brightness" refers to universal illumination. "Harmonizing with the four seasons in order" refers to rewarding in spring and summer and punishing in autumn and winter. "Harmonizing with ghosts and spirits in good and evil" refers to bestowing blessings upon the virtuous and calamity upon the wicked. "Acting before heaven and heaven does not contradict him" means that he acts before the time of heaven, and heaven does not contradict him, which is heaven harmonizing with the great person. "Acting after heaven and following the heavenly time" means that he acts after the time of heaven, yet he follows the heavenly way, which is the great person harmonizing with heaven. "Heaven itself does not contradict him, how much less would people or ghosts and spirits?" Confucius, from the point that heaven does not contradict him, further explains the virtue of the great person: the exalted and distant heaven does not contradict him; how much less would people or 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！[疏]“亢之為言也”至“其唯聖人乎”。○正義曰：此明上九之義也。“知進而不知退，知存而不知亡，知得而不知喪”者，言此上九所以亢極有悔者，正由有此三事。若能三事備知，雖居上位，不至於“亢”也。此設誡辭。莊氏云：“進退據心，存亡據身，得喪據位。”“其唯聖人乎，知進退存亡”者，言唯聖人乃能“知進退存亡”也。何不云得喪者，得喪輕於存亡，舉重略輕也。“而不失其正者，其唯聖人乎”者，聖人非但只知進退存亡，又能不失其正道，其唯聖人乎！此經再稱“其唯聖人乎”者，上稱“聖人”為“知進退存亡”發文，下稱“其唯聖人乎”者，為“不失其正”發文，言“聖人”非但“知進退存亡”，又能“不失其正”，故再發“聖人”之文也。

The text says: "Kang" refers to knowing only to advance but not to retreat, knowing only to survive but not to perish, knowing only to gain but not to lose. Those who can avoid this are probably only the sages! Those who understand the principles of advancement and retreat, survival and death, gain and loss, yet do not lose the right path, are probably only the sages! Kong Yingda's commentary explains the passage from "Kang means" to "only the sages can do so." Justice says: this passage clarifies the meaning of the top line. "Knowing advancement but not retreat, knowing survival but not death, knowing gain but not loss" refers to the reason why the top line reaches an extreme and incurs regret, precisely because it has committed these three errors. If one understands these three, even if one is in a high position, one will not reach the extreme. This is a warning. Zhuang said: "Advancement and retreat refer to the mind, survival and death refer to oneself, gain and loss refer to position." "Only the sages can understand advancement, retreat, survival, and death" means only the sages can understand these four aspects. Why is "gain and loss" not mentioned? Because gain and loss are lighter than survival and death; by mentioning the heavier, the lighter is omitted. "And not losing the right path, only the sages can do so" means the sages not only understand advancement, retreat, survival, and death, but also do not lose the right path, which is something only the sages can achieve. The text mentions "only the sages can do so" twice. The first is in response to "understanding advancement, retreat, survival, and death," and the second is in response to "not losing the right path." This means the sages not only understand these four aspects but also do not lose the right path, hence mentioning "sages" twice.

坤下坤上。坤：元、亨，利牝馬之貞。坤，貞之所利，利於牝馬也。馬在下而行者也，而又牝焉，順之至也。至順而後乃“亨”，故唯利於“牝馬之貞”。[疏]“坤：元、亨，利牝馬之貞”。○正義曰：此一節是文王於坤卦之下陳坤德之辭。但乾、坤合體之物，故乾後次坤，言地之為體，亦能始生萬物，各得亨通，故云“元亨”與乾同也。“利牝馬之貞”者，此與乾異。乾之所貞，利於萬事為貞，此唯云“利牝馬之貞”，“坤”是陰道，當以柔順為貞正，借柔順之象，以明柔順之德也。牝對牝為柔，馬對龍為順，還藉此柔順以明柔道，故云“利牝馬之貞”。“牝馬”，外物自然之象，此亦聖人因“坤元亨，利牝馬之貞”自然之德以垂教也。不云牛而云馬者，牛雖柔順，不能行地無疆，以見“坤”廣生之德，馬雖比龍為劣，所而亦能廣遠，象地之廣育。

The text says: The lower and upper parts of the Kun hexagram are both Kun. Kun: origin, prosperity, favorable for the constancy of a mare. Wang Bi's commentary explains: What is constant and beneficial for Kun is the mare. The mare is an animal that walks on the ground and is female, reaching the utmost in gentleness; only by being extremely gentle can it be prosperous, hence it is favorable for the constancy of a mare. Kong Yingda's commentary explains the sentence "Kun: origin, prosperity, favorable for the constancy of a mare." Justice says: This section is King Wen's statement on the virtues of the Kun hexagram. The Qian and Kun hexagrams are originally a pair that form a whole, so the Qian hexagram is immediately followed by the Kun hexagram. The earth, as a physical form, can also begin to give birth to all things, enabling them to prosper, hence it is said "origin, prosperity," the same as the Qian hexagram. The phrase "favorable for the constancy of a mare" differs from the Qian hexagram: what is constant and beneficial for Qian is favorable for all things and righteousness, but here it is only said "favorable for the constancy of a mare," because "Kun" belongs to the yin aspect, and should be constant through gentleness, so it uses the image of something gentle to illustrate the virtue of gentleness. Female (pu) is gentle compared to male (mu), and a horse is obedient compared to a dragon, thus using this gentleness to illustrate the way of gentleness, hence it is said "favorable for the constancy of a mare." The "mare" is a natural image of external things, and this is also how the sage established education based on the natural virtue of "Kun's origin, prosperity, favorable for the constancy of a mare." It does not say cow but says horse, because although the cow is gentle, it cannot travel far across the land, thus not sufficient to demonstrate the virtue of "Kun" in generating all things; although the horse is slightly inferior to the dragon, it can still travel widely, thus appropriately symbolizing the earth's ability to generate all things.

○注“至順而後乃亨”至“唯利於牝馬之貞”。○正義曰：“至順而後乃亨，故唯利於牝馬之貞”者，案：牝馬是至順，“牝馬”在“元亨”之下，在“貞”之上，應雲至順而後乃貞。今云“至順而後乃亨”，倒取上文者，輔嗣之意，下句既云“牝馬之貞”，避此“貞”文，故云“乃亨”。但亨、貞相將之物，故云至順之“貞”，亦是至順之“亨”。此“坤”德以牝馬至順乃得貞也。下文又云“東北喪朋”，去陰就陽，乃得貞吉。上下義反者，但易含萬象，一屈一伸。此句與“乾”相對，不可純剛敵“乾”，故“利牝馬”。下句論凡所交接，不可純陰，當須剛柔交錯，故“喪朋吉”也。

The following explanation discusses Wang Bi's commentary from "to the point of being extremely gentle and harmonious then it becomes smooth" to "only beneficial for the贞 of a female horse." The commentary says: Wang Bi explains that "only when it reaches the utmost in gentleness and harmony can it become smooth, hence it is only beneficial for the贞 of a female horse." - Note: A female horse represents the utmost in gentleness and harmony, and the term "female horse" comes after "yuan heng" and before "zhen" in the text. According to the order of the text, it should have said "only when it reaches the utmost in gentleness and harmony then it becomes zhen." However, it now says "only when it reaches the utmost in gentleness and harmony then it becomes heng," which is a reversal to connect with the previous text. This is Wang Bi's intention: since the next sentence already mentions "the贞 of a female horse," to avoid repeating the word "zhen," he changes it to "heng." However, heng and zhen are originally a pair that support each other, so the utmost in gentleness and harmony "zhen" is also the utmost in gentleness and harmony "heng." This explains that the virtue of the "Kun" hexagram depends on the utmost gentleness and harmony of a female horse to achieve zhen. The following text says "the northeast loses companions," which refers to moving away from yin and approaching yang to achieve zhen and auspiciousness. The meanings of these two passages seem contradictory, but this is because the "Book of Changes" encompasses all phenomena, with both flexibility and extension: this sentence is in contrast to "Qian," as "Kun" cannot be purely strong to oppose "Qian," hence it is beneficial for the "female horse." The next sentence discusses the way of interacting with external things, which cannot be purely yin; it must involve the intermingling of strength and weakness, hence "losing companions" is considered auspicious.

君子有攸往，先迷後得，主利。西南得朋，東北喪朋，安貞吉。西南致養之地，與“坤”同道者也，故曰“得朋”。東北反西南者也，故曰“喪朋”。陰之為物，必離其黨，之於反類，而後獲安貞吉。[疏]“君子有攸往”至“安貞吉”。○正義曰：“君子有攸往”者，以其柔順利貞，故君子利有所往。“先迷後得，主利”者，以其至柔，當待唱而後和。凡有所為，若在物之先即迷惑，若在物之後即得主利，以陰不可先唱，猶臣不可先君，卑不可先尊故也。“西南得朋”者，此假象以明人事。西南坤位，是陰也，今以陰詣陰乃得朋，俱是陰類，不獲吉也。猶人既懷陰柔之行，又向陰柔之方，是純陰柔弱，故非吉也。

The text says: A gentleman who goes somewhere, if he goes ahead, he will be lost, but if he follows behind, he will gain something, and this is favorable for profit. Going to the southwest will gain companions, going to the northeast will lose companions, and being steadfast in sincerity brings good fortune. Wang Bi's commentary explains: the southwest is the direction that brings about birth and nurture, and is in harmony with the hexagram of Earth, so it is said 'to gain companions'; the northeast is opposite to the southwest, so it is said 'to lose companions'. Yin, as a principle, must leave its own kind and move towards the opposite kind in order to achieve the good fortune of steadfast sincerity. Kong Yingda's commentary explains the passage from 'A gentleman who goes somewhere' to 'steadfast sincerity brings good fortune'. The annotation says: what is meant by 'A gentleman who goes somewhere' is that because the Earth is gentle and favorable for sincerity, a gentleman benefits from going somewhere. What is meant by 'going ahead leads to confusion, following behind brings benefit' is that the Earth is extremely gentle, and should wait for others to lead before responding. In any action, if one goes ahead of others, he will be confused, but if he follows behind, he will gain the advantage of leadership; this is because Yin should not lead first, just as a subject should not go before the sovereign, and the humble should not go before the superior. What is meant by 'gaining companions in the southwest' is using the hexagram to explain human affairs: the southwest is the direction of the Earth, which is Yin. Now, if Yin goes to Yin, although companions are gained, since they are of the same Yin nature, it does not bring good fortune. It is like a person who already has a nature inclined to gentleness, and then moves to a direction that is also gentle, resulting in pure gentleness and weakness, which is not auspicious.

“東北喪朋，安貞吉”者，西南既為陰，東北反西南，即為陽也。以柔順之道，往詣於陽，是喪失陰朋，故得安靜貞正之吉，以陰而兼有陽故也。若以人事言之，象人臣離其黨而入君之朝，女子離其家而入夫之室。莊氏云：“‘先迷後得主利’者，唯據臣事君也。得朋、喪朋，唯據婦適夫也”。其褊狹，非復弘通之道。

Kong Yingda continued to say: "The phrase 'northeast loses friends, and the one who remains steadfast is auspicious' refers to the fact that since the southwest belongs to yin, the northeast, being opposite to it, belongs to yang. To approach yang with a gentle and compliant attitude is to lose the company of yin, thus attaining the auspiciousness of being tranquil and upright. This is precisely because one is yin yet also possesses yang. If we use human affairs as an analogy, it is like a minister leaving his private faction to enter the court of the sovereign, or a woman leaving her maternal home to enter her husband's dwelling. Zhuang said: 'The phrase 'first being confused and then gaining the advantage of the master' refers only to a minister serving the sovereign, while 'gaining friends' and 'losing friends' refer only to a woman marrying into her husband's family.' This interpretation is too narrow and does not cover the comprehensive meaning."

○注“西南致養之地”至“後獲安貞吉”。○正義曰：坤位居西南。《說卦》云：“坤也者，地也，萬物皆致養焉。”“坤”既養物，若向西南，“與坤同道”也。“陰之為物，必離其黨，之於反類，而後獲安貞吉”者，若二女同居，其志不同，必之於陽，是之於反類，乃得吉也。凡言朋者，非唯人為其黨，性行相同，亦為其黨。假令人是陰柔而之剛正，亦是離其黨。

The following explanation discusses Wang Bi's commentary from "the southwest land where nourishment comes" to "after obtaining security and sincerity, it is auspicious." The commentary says: The direction of the Earth (Kun) is in the southwest. The "Sayings on the Hexagrams" states: "Kun is the Earth, and all things receive their nourishment here." Since Kun nourishes all things, moving toward the southwest is "going along with Kun." Wang Bi explains that "yin must leave its own kind and move toward the opposite kind in order to attain auspiciousness and sincerity." This is like two women living together but with differing hearts; they must move toward yang to be with the opposite kind, thus achieving auspiciousness. Whenever the term "companions" is used, it does not only refer to people but also includes those with similar nature and character. If a person is originally yin and turns toward yang, that is also leaving their own kind.

《彖》曰：至哉坤元！萬物資生，乃順承天，坤厚載物，德合無疆。含弘光大，品物咸亨，牝馬地類，行地無疆。地之所以得“無疆”者，以卑順行之故也。乾以龍御天，坤以馬行地。[疏]“《彖》曰”至“行合無疆”。○正義曰：“至哉坤元”至“德合無疆”，此五句總明坤義及二德之首也。但“元”是坤德之首，故連言之，猶乾之“元”德，與乾相通共文也。“至哉坤元”者，嘆美坤德，故云“至哉”。“至”謂至極也，言地能生養至極，與天同也。但天亦至極，包籠於地，非但至極，又大於地。故《乾》言“大哉”，《坤》言“至哉”。

The text says: The Commentary on the Judgment states: How profound is the virtue of the Earth! All things rely on it for their generation, and it follows and supports Heaven. The Earth is deep and vast, bearing all things, and its virtue harmonizes with the boundless. It encompasses breadth and thickness, and great radiance, thus enabling all things to be harmonious and flourishing. The horse, being of the Earth, walks on the Earth without boundaries. Wang Bi's commentary explains that the Earth is able to be "without boundaries" because it operates in a humble and yielding manner. Heaven uses the dragon to govern Heaven, while Earth uses the horse to traverse the Earth. Kong Yingda's commentary explains the passage from "How profound is the virtue of the Earth" to "walking on the Earth without boundaries." Justice says: From "How profound is the virtue of the Earth" to "virtue harmonizes with the boundless," these five sentences generally explain the meaning of the Earth and the first two virtues, "origin" and "harmony." "Origin" is the first virtue of the Earth, so it is mentioned together, just as the "origin" virtue of Heaven is shared and explained together with Heaven. The phrase "How profound is the virtue of the Earth" is a praise of the Earth's virtue, hence saying "how profound." "Profound" means reaching the utmost, indicating that the Earth can nurture to the utmost, equaling Heaven. However, Heaven is also profound and encompasses the Earth, not only reaching the utmost but also surpassing the Earth, hence the Book of Changes says "How great is Heaven" and the Book of Changes says "How profound is the Earth."

“萬物資生”者，言萬物資地而生。初稟其氣謂之始，成形謂之生。“乾”本氣初，故云“資始”，“坤”據成形，故云“資生”。“乃順承天”者，“乾”是剛健能統領於天，“坤”是陰柔以和順承平於天。“坤厚載物，德合無疆”者，以其廣厚，故能載物，有此生長之德，合會無疆。凡言“無疆”者，其有二義，一是廣傳無疆，二是長久無疆也。自此已上，論“坤元”之氣也。

Kong Yingda continued to say: The phrase "wan zhi ci sheng" means that all things rely on the earth to be generated. The initial reception of qi is called "shi," and the formation of form is called "sheng." "Qian" focuses on the beginning of qi, so it is said "zi shi," while "Kun" focuses on the formation of form, so it is said "zi sheng." The phrase "nai shun cheng tian" refers to "Qian" being strong and vigorous, capable of governing the heavens, while "Kun" is soft and yielding, following and supporting the heavens in a harmonious way. The phrase "Kun hou zai wu, de he wu qiang" means that because the earth is vast and profound, it can carry all things; such a nurturing virtue is in perfect harmony with boundless limits. Whenever the term "wu qiang" is used, it implies two meanings: one is vastness without bounds, and the other is eternity without end. All of these discuss the "Kun yuan" qi.

“含弘光大，品物咸亨”者，包含以厚，光著盛大，故品類之物，皆得亨通。但“坤”比“元”，即不得大名，若比眾物，其實大也，故曰“含弘光大”者也。此二句釋“亨”也。“牝馬地類，行地無疆”者，以其柔順，故云“地類”，以柔順為體，終無禍患，故“行地無疆”不復窮已。此二句釋“利貞”也。故上文云“利牝馬之貞”是也。

Kong Yingda continued to say: The phrase "containing and embracing, shining brightly and greatly, all things are harmonious and prosperous" means that the earth is inclusive and vast, its radiance prominent and grand, so all things can achieve harmony and prosperity. Compared with "Yuan," the character "Kun" is not sufficient to be called "great," but when compared with other things, it is indeed great, hence "containing and embracing, shining brightly and greatly." These two sentences explain "Heng." The phrase "the female horse belongs to the earth category, moving across the earth without boundaries" refers to the fact that the female horse is gentle, hence it belongs to the category of the earth; based on its gentleness, it ultimately has no misfortune, thus it can "move across the earth without boundaries," never ending. These two sentences explain "Li Zhen," which is the same as the previous statement "favoring the firmness of the female horse."

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。地也者，形之名也。“坤”也者，用地者也。夫用雄必爭，二主必危，有地之形，與剛健為耦，而以永保無疆，用之者不亦至順乎？若夫行之不以“牝馬”，利之不以“永貞”，方而又剛，柔而又圓，求安難矣。

The text says: "Flexible and yielding, it is advantageous to maintain uprightness." This is what the gentleman should follow. To act prematurely leads to losing the right path, while following in harmony brings about the natural order. "In the southwest, one gains companions," meaning to proceed with like-minded people; "in the northeast, one loses companions," yet ultimately attains blessings and good fortune. The auspiciousness of "maintaining uprightness" corresponds to the boundless nature of the earth. Wang Bi's commentary explains: "Earth" refers to the form, while "Kun" refers to the virtue of the earth. Any attempt to dominate will inevitably lead to conflict; having two rulers will bring danger. With the form of the earth and the virtue of the firm and strong heaven, it can maintain boundless stability. Thus, using the earth in this way is truly the most yielding. As for actions that do not employ the yielding nature of the mare, or seeking advantage without relying on the firm and upright, one would become square in form yet strong in nature, or yielding in nature yet smooth in form, making it difficult to achieve peace.

[疏]“柔順利貞”至“應地無疆”。○正義曰：“柔順利貞，君子攸行”者，重釋“利貞”之義，是君子之所行，兼釋前文“君子有攸往”。“先迷失道”者，以陰在是之先，失其為陰之道。“後順得常”者，以陰在物之後，陽唱而陰和，人得“主利”，是“後順得常”。“西南得朋，乃與類行”者，以陰而造坤位，是乃與類俱行。“東北喪朋，乃終有慶”者，以陰而詣陽，初雖離群，乃終久有慶善也。“安貞之吉，應地無疆”者，安謂安靜，貞謂貞正，地體安靜而貞正，人若得靜而能正，即得其吉，應合地之無疆，是慶善之事也。

Kong Yingda explains the passage from "flexible and smooth, loyal and upright" to "blessings without bounds." The commentary says: "Flexible and smooth, loyal and upright, the gentleman has a course of action" is a re-explanation of the meaning of "loyal and upright," saying this is what the gentleman should follow, and also explains the previous statement "the gentleman has a course of action." "Those who go first lose the way" is because the yin comes before things and thus loses its proper nature. "Those who follow later gain regularity" is because yin is after things, and when yang initiates and yin responds, people thus gain "advantage," which is called "those who follow later gain regularity." "In the southwest, one finds companions, and thus proceeds with the like" is because yin moves to the position of坤 (Earth), which is with its kind. "In the northeast, one loses companions, yet ultimately has blessings" is because yin moves toward yang, though it initially separates from its group, in the end it has long-lasting blessings. "The auspiciousness of being steadfast and tranquil" is that "tranquil" means quiet, and "steadfast and upright" means uprightness; the body of the earth is tranquil and upright, and if people can be tranquil and upright, they will gain auspiciousness, which corresponds to the boundless nature of the earth, which is a blessing.

○注“行之不以牝馬”至“求安難矣”。○正義曰：“行之不以牝馬”，牝馬謂柔順也。“利之不以永貞”，永貞謂貞固剛正也，言坤既至柔順，而利之即不兼剛正也。“方而又剛”者，言體既方正，而性又剛強，即太剛也。所以須“牝馬”也。“柔而又圓”者，謂性既柔順，體又圓曲，謂太柔也，故須“永貞”也。若其坤無牝馬，又無永貞，求安難矣。云“永貞”者，是下“用六”爻辭也。“東北喪朋”，去陰就陽，是利之永貞。

○ The following explanation discusses Wang Bi’s commentary from 「行之不以牝马」 to 「求安难矣.」 ○ The Justification says: Wang Bi says 「行之不以牝马,」 where 「牝马」 refers to flexibility and gentleness. He says 「利之不以永贞,」 where 「永贞」 refers to enduring firmness and uprightness; meaning since the Earthly Trigram is extremely flexible, it cannot simultaneously possess firmness and uprightness. What is meant by 「方而又刚」 is that if the form is already square and upright, and the nature is also strong and firm, then it becomes too firm, so it must be balanced by the gentleness of 「牝马.」 What is meant by 「柔而又圆」 is that if the nature is already gentle, and the form is also round and flexible, then it becomes too gentle, so it must be supported by the firmness of 「永贞.」 If the Earthly Trigram lacks both the gentleness of 「牝马」 and the uprightness of 「永贞,」 then seeking security would be difficult. Here, 「永贞」 refers to the line statement in the following 「用六.」 What is meant by 「东北丧朋」 is moving away from yin and turning toward yang, which is exactly 「利之永贞.」

《象》曰：地勢坤。地形不順，其勢順。[疏]正義曰：地勢方直，是不順也。其勢承天，是其順也。君子以厚德載物。[疏]正義曰：君子用此地之厚德容載萬物。言“君子”者，亦包公卿諸侯之等，但“厚德載物”，隨分多少，非如至聖載物之極也。

The text says: The Image Commentary states: The form of the earth reflects the yielding nature of the Earth Trigram (Kun). Wang Bi's annotation explains: The physical form of the earth is not inherently yielding, but its disposition is yielding. Kong Yingda's commentary, under the section of Justification, says: The physical form of the earth is square and straight, and in this sense it is not yielding; but its disposition is to support the heavens, and in this sense it is yielding. The text continues: The gentleman models himself after it, using his profound virtue to carry all things. Kong Yingda's commentary, under the section of Justification, says: The gentleman uses the profound virtue of the earth to contain and support all things. Here, the term 'gentleman' also includes officials, marquises, and dukes, but their 'carrying all things with profound virtue' varies according to their positions, not reaching the extreme as the most sage person does.

初六：履霜，堅冰至。始於履霜，至於堅冰，所謂至柔而動也剛。陰之為道，本於卑弱而後積著者也，故取“履霜”以明其始。陽之為物，非基於始以至於著者也，故以出處明之，則以初為潛。[疏]“初六：履霜，堅冰至”。○正義曰：初六陰氣之微，似若初寒之始，但履踐其霜，微而積漸，故堅冰乃至。義所謂陰道，初雖柔順，漸漸積著，乃至堅剛。凡易者象也，以物象而明人事，若《詩》之比喻也。

The text says: The first line statement: "Treading on frost, hard ice is about to come." Wang Bi's commentary explains: Starting from treading on frost, until it becomes hard ice, this is called being extremely gentle and soft, yet once it begins to act, it becomes firm and strong. The nature of yin is to start from something humble and weak, and then gradually accumulate to become prominent, so "treading on frost" is used to indicate its beginning. Yang, however, is not something that gradually accumulates from the beginning to become prominent, so it is explained through going out and withdrawing. Therefore, the first line is called "qian" (hidden). Kong Yingda's commentary explains the sentence "Initial six: treading on frost, hard ice is about to come." Justice says: The yin energy at the first line is still very weak, like the beginning of cold, only treading on frost; but gradually accumulating from the weak, hard ice eventually comes. This describes the nature of yin: although it starts gentle, as it gradually accumulates and becomes prominent, it turns into something firm and strong. In general, the Book of Changes uses symbolic images, using things to explain human affairs, just like the metaphors in the Book of Poetry.

或取天地陰陽之象以明義者，若《乾》之“潛龍”，“見龍”，《坤》之“履霜堅冰”，“龍戰”之屬是也。或取萬物雜象以明義者，若《屯》之六三“即鹿無虞”，六四“乘馬班如”之屬是也。如此之類，《易》中多矣。或直以人事，不取物象以明義者，若《乾》之九三“君子終日乾乾”，《坤》之六三“含章可貞”之例是也。聖人之意，可以取象者則取象也，可以取人事者則取人事也。故《文言》注云：“至於九三，獨以君子為目者何也？”“乾乾夕惕，非龍德也”。故以人事明之，是其義也。

Kong Yingda then explains several types of taking images: some take the images of heaven and earth and yin and yang to explain principles, such as "qian long" and "jian long" in the Qian hexagram, and "lu sāng jian bing" and "long zhan" in the Kun hexagram; some take mixed images of all things to explain principles, such as "ji lu wu yu" in the Zun hexagram's line six three and "cheng ma ban ru" in line six four, and there are many such examples in the Yi; some directly use human affairs to explain principles without taking images, such as "jun zi zhong ri qian qian" in the Qian hexagram's line nine three and "han zhang ke zhen" in the Kun hexagram's line six three. The sage's intention is: if an image can be taken, take it; if human affairs can be used, use them. Therefore, Wang Bi's commentary on the Wenyan of the Qian hexagram says: "Why does the line nine three alone use the term 'jun zi'?" He also says: "The phrase 'qian qian xi ti' is no longer the virtue of the dragon." Thus, using human affairs to explain is exactly the reason for this.

《象》曰：“履霜堅冰”，陰始凝也。馴致其道，至“堅冰”也。[疏]“《象》曰履霜堅冰”至“至堅冰也”。○正義曰：夫子所作《象》辭，元在六爻經辭之後，以自卑退，不敢於亂先聖正經之辭。及至輔嗣之意，以為“象”者本釋經文，宜相附近，其義易了，故分爻之《象》辭，各附其當爻下言之，猶如元凱注《左傳》分經之年，與傳相附。“陰始疑也”者，釋“履霜”之義，言陰氣始凝，結而為霜也。“馴致其道，至堅冰也”者，馴猶狎順也。若鳥獸馴狎然。言順其陰柔之道，習而不已，乃至“堅冰”也。褚氏云：“履霜者，從初六至六三。堅冰者，從六四至上六。”陰陽之氣無為，故積馴履霜，必至於堅冰。以明人事有為，不可不制其節度，故於履霜而逆以堅冰為戒，所以防漸慮微，慎終於始也。

The text says: The Image Commentary states: "Walking on frost, the ice becomes firm," meaning that the yin energy begins to condense. Following this path step by step, one will reach "firm ice." Kong Yingda's commentary explains the passage from "The Image says: Walking on frost, the ice becomes firm" to "reaching firm ice." Justice says: The "Image" was originally composed by Confucius and placed after the six lines of the main text, showing his humility and reluctance to interfere with the correct words of the sages. Wang Bi, however, believed that the "Image" was meant to explain the main text and should be close to it, so that the meaning would be clearer. Therefore, he separated the "Image" for each line and attached it to the corresponding line, similar to Du Yuanke's annotations on the "Zuo Zhuan," where the main text is arranged by year and attached to the commentary. "Yin begins to condense" explains the meaning of "walking on frost," meaning that yin energy starts to gather and forms frost. "Gradually following the path, it reaches firm ice" means that "xun" refers to being accustomed and compliant, like birds and beasts being tamed and familiar. It means following the path of yin and gradually becoming accustomed to it without stopping, eventually reaching "firm ice." Chu's commentary says: "Walking on frost refers to from the first line to the third line, and firm ice refers to from the fourth line to the top line." Yin and yang energies are naturally spontaneous, so following the path from walking on frost to accumulating gradually will inevitably reach firm ice. Therefore, human affairs involve action and cannot be left unchecked, so one should take firm ice as a warning when walking on frost, aiming to prevent small matters from growing and to be cautious from the beginning to ensure a good outcome.

六二：直方大，不習無不利。居中得正，極於地質，任其自然而物自生，不假修營而功自成，故“不習”焉而“無不利”。[疏]“六二”至“無不利”。正義曰：《文言》云：“直其正也”。二得其位，極地之質，故亦同地也。俱包三德，生物不邪，謂之直也。地體安靜，是其方也。無物不載，是其大也。既有三德極地之美，自然而生，不假修營，故云“不習無不利”。物皆自成，無所不利，以此爻居中得位，極於地體故，盡極地之義。此因自然之性，以明人事，居在此位，亦當如地之所為。注“居中得正”。○正義曰：“居中得正，極於地質”者，質謂形質，地之形質直方又大，此六二“居中得正”，是盡極地之體質也。所以“直”者，言氣至即生物，由是體正直之性。其運動生物之時，又能任其質性，直而且方，故《象》云：“六二之動，直以方也”。

The text says: Line Two of the Six: Straight, square, and great, without the need for deliberate cultivation, there is no disadvantage. Wang Bi's commentary explains: Line Two is in the center and holds the correct position, fully expressing the nature of the earth, allowing things to grow naturally, without the need for artificial management, so it is said 'without cultivation there is no disadvantage'. Kong Yingda's commentary explains the passage from 'Line Two' to 'no disadvantage'. The 'Justice' says: The 'Wenyan' of the 'Kun' hexagram says 'straight is the correct'. Line Two holds the correct position, fully expressing the nature of the earth, thus being the same as the earth, possessing the three virtues: nurturing all things without deviation, called 'straight'; the earth's body is still and unmoving, called 'square'; it can carry anything, called 'great'. With these three virtues, the beauty of the earth is fully expressed, so all things naturally grow, without the need for deliberate effort, hence 'without cultivation there is no disadvantage'. All things naturally achieve their purpose, and there is no disadvantage, because this line is in the center and holds the correct position, fully expressing the form of the earth, thus fully expressing the meaning of the earth's way. This explains human affairs by referring to the natural nature: people in such a position should act like the earth. Wang Bi's commentary says 'in the center and correct'. The 'Justice' says: 'In the center and correct, reaching the extreme of the earth's nature', 'nature' refers to form and substance. The earth's form and substance are straight, square, and great; Line Two 'in the center and correct' fully expresses the nature of the earth. Its 'straight' is because when the earth's energy arrives, it nurtures all things, thus expressing the nature of straightness; while nurturing all things, it follows its own nature, both straight and square, hence the 'Image Commentary' says: 'The movement of Line Two is straight and square.'

《象》曰：六二之動，直以方也。動而直方，任其質也。[疏]“《象》曰”至“直以方也”。○正義曰：言六二之體，所有興動，任其自然之性，故云“直以方”也。○注“動而直方”。正義曰：是質以直方，動又直方，是質之與行，內外相副。物有內外不相副者，故《略例》云“形躁好靜，質柔愛剛”，此之類是也。不習無不利，地道光也。[疏]正義曰：言所以不假修習，物無不利，猶地道光大故也。

The text says: The Image Commentary states: The movement of the second line is both upright and square. Wang Bi's annotation explains: When it moves, it is upright and square, which is allowing it to be as it naturally is. Kong Yingda's commentary explains the passage from "The Image says" to "upright and square." Justification says: This refers to the nature of the second line; whenever it takes action, it follows its natural nature, hence it is said "upright and square." Below is an explanation of Wang Bi's annotation "movement and upright and square." Justification says: Its nature is upright and square, and its action is also upright and square, showing that the inner nature and outer behavior are in harmony. In the world, there are things that are not in harmony between inner and outer, so the Outline of the Zhou Changes says "those with restless forms prefer stillness, and those with soft nature prefer strength," referring to this kind of situation. The text also says: There is no need for deliberate cultivation and nothing is not beneficial, because the way of the earth is bright and vast. Kong Yingda's commentary, justification says: This refers to the reason why there is no need for deliberate cultivation and all things are beneficial, because the way of the earth is bright and vast.

六三：含章可貞，或從王事，無成有終。三處下卦之極，而不疑於陽，應斯義者也。不為事始，須唱乃應，待命乃發，含美而可正者也，故曰“含章可貞”也。有事則從，不敢為首，故曰“或從王事”也。不為事主，順命而終，故曰“無成有終”也。[疏]“六三”至“無成有終”。○正義曰：“含章可貞”者，六三處下卦之極，而能不被疑於陽。章，美也。既居陰極，能自降退，不為事始，唯內含章美之道，待命乃行，可以得正，故曰“含章可貞”。“或從王事，無成有終”者，言六三為臣，或順從於王事，故不敢為事之首，主成於物，故云“無成”。唯上唱下和，奉行其終，故云“有終”。○注“三處下卦之極”。○正義曰：“三處下卦之極”者，欲見三雖陰爻，其位尊也。“不疑於陽”者，陰之尊極，將與陽敵，體必被陽所忌。今不被疑於陽言陽，不害也。“應斯義”者，斯，此也，若能應此義，唯行“含章可貞”已下之事，乃應斯義。此爻全以人事明之。

The classic text says: The line statement of the third line, six yao: It contains beauty and virtue, and can maintain uprightness; it may follow the affairs of the sovereign, not taking credit for success but being able to have a good ending. Wang Bi's commentary explains: The third line is at the top of the lower trigram, yet is not suspected by the yang yao, which corresponds exactly to this meaning. It does not initiate matters first, but responds when others start, and acts only when orders are given. It contains virtue and can maintain uprightness, so it is said, "Contain beauty and be upright." If there are affairs, it follows them, not taking the lead, so it is said, "Sometimes follow the sovereign's affairs." It does not take charge of affairs, but follows orders and completes them well, so it is said, "No success but a good ending." Kong Yingda's commentary explains the passage from "six three" to "no success but a good ending." Justice says: What is meant by "contain beauty and be upright" is that the third line is at the top of the lower trigram, yet is not suspected by the yang yao. "Chang" means beauty. Since it is in the extreme position of yin, it can restrain itself and yield, not initiating matters, but containing the way of beauty within, acting only when orders are given, thus being able to be upright, so it is said, "Contain beauty and be upright." What is meant by "sometimes follow the sovereign's affairs, no success but a good ending" is that the third line, as a minister, sometimes follows the sovereign's affairs, thus not taking the lead or claiming to have completed things, so it is said, "no success"; it only follows the lead above and responds below, carrying out the orders to the end, so it is said, "a good ending." Below is an explanation of Wang Bi's commentary on "the third line is at the top of the lower trigram." Justice says: What is meant by "the third line is at the top of the lower trigram" is to show that although the third line is a yin yao, its position is high and respected. What is meant by "not suspected by the yang" is that when yin reaches the highest position, it is about to be equal with yang, and by nature it should be suspected by yang; but now it is not suspected by yang, meaning that yang does not harm it. What is meant by "responding to this meaning" is that "this" refers to this, and if one can respond to this meaning, and only carry out the things below "contain beauty and be upright," then it is said to correspond to this meaning. This line is entirely explained in terms of human affairs.

《象》曰：“含章可貞”，以時發也，“或從王事”，知光大也。知慮光大，故不擅其美。[疏]“《象》曰”至“知光大也”。○正義曰：“含章可貞，以時發”者，夫子釋“含章”之義，以身居陰極，不敢為物之首，但內含章美之道，待時而發，是“以時發也”。“或從王事，知光大”者，釋“無成有終”也。既隨從王事，不敢主成物始，但奉終而行，是知慮光大，不自擅其美，唯奉於上。

The text says: The Image Commentary states: "Containing virtue and being steadfast in sincerity" refers to waiting for the right time to act; "Sometimes following the king's affairs" refers to wisdom that is broad and enlightened. Wang Bi's commentary explains: precisely because wisdom is broad and enlightened, it does not claim the glory for itself alone. Kong Yingda's commentary explains the passage from "The Image says" to "knowing greatness." Justice says: what is meant by "containing virtue and being steadfast in sincerity, acting at the right time" is Confucius' explanation of "containing virtue." The sixth line in the third position resides in the extreme position of yin, not daring to be the leader among people, but instead keeping the way of virtue within, waiting until the right time to act, which is "acting at the right time." What is meant by "sometimes following the king's affairs, knowing greatness" is explaining "without achievement but with a complete end." Since it follows the king's affairs, it does not claim to have created or completed things, but only carries out the task to the end, which is precisely wisdom that is broad and enlightened, not claiming the glory for itself, but dedicating everything to the sovereign above.

六四：括囊，無咎地譽。處陰之卦，以陰居陰，履非中位，無“直方”之質，不造陽事，無“含章”之美，括結否閉，賢人乃隱。施慎則可，非泰之道。[疏]“六四”至“無譽”。○正義曰：括，結也。囊所以貯物，以譬心藏知也。閉其知而不用，故曰“括囊”。功不顯物，故曰“無譽”。不與物忤，故曰“無咎”。○注“不造陽事”至“非泰之道”。○正義曰：“不造陽事，無含章之美”者，六三以陰居陽位，是造為陽事，但不為事始，待唱乃行，是陽事猶在，故云“含章”，章即陽之美也。今六四以陰處陰，內無陽事，是“不造陽事，無含章之美”，當“括結否閉”之時，是“賢人乃隱”，唯施謹慎則可，非通泰之道也。

The text says: The statement of the fourth line, "扎紧口袋, will not result in blame, nor will there be praise." (The original text reads "无咎地誉," but "地" is likely a mistake for "无." The commentary by Kong Yingda later states "无誉.") Wang Bi's annotation explains: The fourth line is in a hexagram of pure yin. A yin line is in a yin position, and it is not in the central position. It does not possess the quality of "straight and square" of line six two, nor does it participate in yang affairs. It does not have the virtue of "containing brightness" of line six three. At this time, it is a period of closing off and being uncommunicative, so the virtuous person retreats. At this time, only cautious self-preservation is appropriate, not a way of being prosperous and secure. Kong Yingda's commentary explains the passage from "six four" to "no praise." Justice says: "Kuo" means to tie up. A bag is used for holding things; here it is a metaphor for keeping wisdom hidden. Concealing wisdom without using it is called "kuo nang." Achievements not displayed to others are called "no praise." Not conflicting with external things is called "no blame." Below is an explanation of Wang Bi's commentary from "not engaging in yang affairs" to "not a way of prosperity." Justice says: Wang Bi says "not engaging in yang affairs, no virtue of containing brightness," because line six three is a yin line in a yang position, thus participating in yang affairs. However, it does not initiate but acts when others lead, so yang affairs still exist, hence it is called "containing brightness" — "brightness" refers to the beauty of yang. Now, line six four is a yin line in a yin position, with no yang affairs within, which is exactly "not engaging in yang affairs, no virtue of containing brightness." At this time, when it is a period of closing off and being uncommunicative, it is the time for the virtuous person to retreat. Only cautious self-preservation is appropriate, not a way of being prosperous and secure.

《象》曰：“括囊無咎”，慎不害也。[疏]正義曰：“慎不害”者，釋所以“括囊無咎”之義。曰其謹慎，不與物競，故不被害也。六五：黃裳元吉。黃，中之色也，裳，下之飾也。“坤”為臣道，美盡於下。夫體無剛健而能極物之情，通理者也。以柔順之德，處於盛位，任夫文理者也。垂黃裳以獲元吉，非用武者也。極陰之盛，不至疑陽，以“文在中”，美之至也。

The text says: The Image Commentary states: "Bundling up the bag, no misfortune," because being cautious avoids harm. Kong Yingda's commentary, with the principle of justice, explains that "caution avoids harm" is the meaning of "Bundling up the bag, no misfortune": it refers to being cautious and self-restrained, not competing with external things, thus not being harmed. The text then continues with the line statement of the fifth line: yellow lower garments, great good fortune. Wang Bi's annotation explains: yellow is the color of the center, and the lower garment is the clothing for the lower body. "Kun" represents the way of a minister, and its beauty lies in being in the lower position. The essence is not strong and vigorous, yet it can fully understand the nature of things, which is the way of a person who understands matters. Being gentle and proper in a great position, it is the way of a person who manages affairs with culture and order. Wearing yellow garments and obtaining great good fortune shows that success is not achieved through strength. The yin reaches its peak without opposing yang, because "the beauty is within," reaching the utmost beauty.

[疏]“六五黃裳元吉”。○正義曰：黃是中之色，裳是下之飾，“坤”為臣道，五居君位，是臣之極貴者也。能以中和通於物理，居於臣職，故云“黃裳元吉”。元大也。以其德能如此，故得大吉也。○注“黃中之色”。○正義曰：“黃，中之色，裳，下之飾”者，《左氏·昭十二年傳》文也。裳，下之飾，則上衣比君，下裳法臣也。“垂黃裳以獲元吉，非用武”者，以體無剛健，是非用威武也。以內有文德，通達物理，故象云“文在中”也。《象》曰：“黃裳元吉”，文在中也。用黃裳而獲元吉，以“文在中也”。[疏]正義曰：釋所以“黃裳元吉”之義，以其文德在中故也。既有中和，又奉臣職，通達文理，故云文在其中，言不用威武也。

Kong Yingda explains the phrase "Six in the Fifth, yellow undergarment, great good fortune." Justification says: yellow is the color of the center, and undergarment refers to clothing for the lower body; "Kun" represents the way of a minister, and Six in the Fifth is also in the position of a ruler, which is the most esteemed among ministers. It can achieve understanding through the virtue of harmony and still remain in the role of a minister, hence it is said "yellow undergarment, great good fortune." "Great" means great, because its virtue allows this, thus obtaining great good fortune. Below is the explanation of Wang Bi's comment on "yellow is the color of the center." Justification says: "yellow is the color of the center, undergarment refers to clothing for the lower body," these two sentences are from the original text of the "Zuo Zhuan · Zhao Gong Twelve Years." Since undergarment is clothing for the lower body, the upper garment is compared to the ruler, and the undergarment is modeled after the minister. Wang Bi says "wearing yellow undergarment and obtaining great good fortune is not due to strength," because its nature is not strong and vigorous, thus it is not through the use of strength. Because it has inner literary virtue and understands things, the "Image Commentary" says "literary virtue is in the center." The text says: the "Image Commentary" explains "yellow undergarment, great good fortune" because literary virtue is contained within. Wang Bi's annotation explains: wearing yellow undergarment and obtaining great good fortune is precisely because "literary virtue is in the center." Kong Yingda's explanation, the justification says: this explains the reason for "yellow undergarment, great good fortune," saying it is because literary virtue is contained within. It has the virtue of harmony and remains in the role of a minister, understands literary governance, hence it is said that literary virtue is in its heart, meaning it does not use strength.

上六：龍戰于野，其血玄黃。陰之為道，卑順不盈，乃全其美。盛而不已，固陽之地，陽所不堪，故“戰于野”。[疏]“上六”至“其血玄黃”。○正義曰：以陽謂之龍，上六是陰之至極，陰盛似陽，故稱“龍”焉。“盛而不已，固陽之地，陽所不堪”，故陽氣之龍與之交戰，即《說卦》云“戰乎乾”是也。戰於卦外，故曰“于野”。陰陽相傷，故“其血玄黃”。○注“盛而不已”。○正義曰：“盛而不己，固陽之地”者，固為占固，陰去則陽來，陰乃盛而不去，占固此陽所生之地，故陽氣之龍與之交戰。

The text says: The line statement of the sixth line at the top: A dragon fights in the open fields, spilling blood that is dark blue and yellow. Wang Bi's commentary explains: The principle of yin is to be lowly and gentle, not to be full or overreaching, so as to preserve its beauty. Now yin has become excessive and refuses to stop, occupying the territory that should belong to yang. Yang cannot endure this, hence "fights in the fields." Kong Yingda's commentary explains the passage from "the sixth line at the top" to "its blood is dark blue and yellow." Justice says: Originally, "dragon" is used to refer to yang. The sixth line at the top is yin reaching its extreme, yin being so strong as to resemble yang, so it is also called "dragon." Because "yin is excessive and does not stop, occupying the territory of yang, which yang cannot endure," the yang dragon fights against it, which is what the "Commentary on the Hexagrams" says "fights in heaven." This battle takes place outside the hexagram, hence "in the fields"; the mutual injury of yin and yang results in "its blood is dark blue and yellow." Below is an explanation of Wang Bi's comment on "excessive and unceasing." Justice says: Wang Bi says "excessive and unceasing, solidifies the territory of yang," where "solidifies" means to occupy and hold fast. Yin retreating allows yang to come, but now yin is excessive and does not retreat, occupying the territory that should be yang's, so the yang dragon must fight against it.

《象》曰：“龍戰于野”，其道窮也。用六：利永貞。用六之利，“利永貞”也。[疏]正義曰：“用六，利永貞”者，此坤之六爻裛辭也。言坤之所用，用此眾爻之六，六是柔順，不可純柔，故利在永貞。永，長也。貞，正也。言長能貞正也。《象》曰：用六，“永貞”，以大終也。能以永貞大終者也。[疏]正義曰：“以大終”者，釋“永貞”之義，既能用此柔順，長守貞正，所以廣大而終也。若不用永貞，則是柔而又圓，即前注云“求安難”矣。此“永貞”即坤卦之下“安貞吉”是也。

The text says: The Image Commentary states: "The dragon struggles in the fields," because the Yin path has reached its end. The text then continues: "Using the six," it is advantageous to maintain a steady and upright course. Wang Bi's annotation explains: the advantage of "using the six" lies in "advantageous to maintain a steady and upright course." Kong Yingda's commentary, in his explanation of justice, says: what is meant by "using the six, advantageous to maintain a steady and upright course" is a general statement covering all six lines of the坤 hexagram. It means that what is applied in the坤 hexagram is precisely these six lines; the number six represents flexibility and gentleness, but one should not rely solely on gentleness, hence the advantage lies in maintaining a steady and upright course. "Yong" means long-term, and "Zhen" means uprightness, meaning the ability to maintain uprightness over a long period. The text says: The Image Commentary explains that "using the six" refers to "maintaining a steady and upright course," which is meant to conclude with a broad and comprehensive meaning. Wang Bi's annotation explains: this refers to the ability to achieve a broad and comprehensive conclusion by maintaining a long-term and upright course. Kong Yingda's commentary, in his explanation of justice, says: what is meant by "concluding with a broad scope" is an explanation of the meaning of "maintaining a steady and upright course": being able to apply this gentleness and maintain a long-term and upright course, thus achieving a broad and favorable conclusion. If "maintaining a steady and upright course" is not used, it would become gentle and smooth, which is exactly what Wang Bi mentioned earlier, "seeking peace becomes difficult." Here, "maintaining a steady and upright course" refers to the statement "being steady and upright brings good fortune" in the坤 hexagram's statement.

《文言》曰：坤至柔而動也剛，至靜而德方。動之方直，不為邪也。柔而又圓，消之道也。其德至靜，德必方也。[疏]正義曰：此一節是第一節，明坤之德也。自“積善之家”以下是第二節也，分釋六爻之義。“坤至柔而動也剛”者，六爻皆陰，是至柔也。體雖至柔而運動也剛，柔而積漸，乃至堅剛，則上云“履霜堅冰”是也。又地能生物，初雖柔弱，後至堅剛而成就。“至靜而德方”者，地體不動，是“至靜”。生物不邪，是德能方正。

The text says: The "Wenyan" of the "Kun" hexagram states: "Kun is extremely soft and yielding, yet when it moves, it shows firmness; it is extremely quiet, yet its virtue is square and upright." Wang Bi's commentary explains: When it moves, it is upright and straightforward, not engaging in perverse actions; if softness and yielding are combined with smoothness and flattery, it leads to the path of decline. Its virtue is extremely quiet, so its virtue must necessarily be square and upright. Kong Yingda's commentary, in the section of "Zhengyi," says: This section is the first part of the "Wenyan" of the "Kun" hexagram, explaining the virtue of Kun; from "Ji Shanjia" onwards is the second part, explaining the meaning of the six lines. The phrase "Kun is extremely soft but when it moves, it is firm" refers to the fact that all six lines of the "Kun" hexagram are yin lines, which is extremely soft and yielding. Although its nature is extremely soft, when it moves, it becomes firm. Softness gradually accumulates and eventually becomes firm and strong, which is what is meant by "walking on frost and then encountering ice." Furthermore, the earth can nurture all things; although it starts off weak and soft, it eventually becomes firm and strong, achieving its purpose. The phrase "extremely quiet and virtue is square" refers to the fact that the earth remains unmoving, which is "extremely quiet"; nurturing all things without being perverse is the virtue that is square and upright.

後得主而有常，含萬物而化光。“坤”道其順乎？承天而時行！[疏]正義曰：“後得主而有常”者，陰主卑退，若在事之後，不為物先，即“得主”也。此陰之恆理，故云“有常”。“含萬物而化光”者，自明《彖》辭含弘光大，言含養萬物而德化光大也。“坤道其順乎，承天而時行”者，言“坤”道柔順，承奉於天，以量時而行，即不敢為物之先，恆相時而動。

The text says: Only by following after can one gain the advantage of leadership in accordance with the norm, encompassing all things and achieving great illumination. The way of the Earthly (Kun) is probably "following" (shun). It reveres Heaven and acts in accordance with the proper time. Kong Yingda's commentary, the Justification, says: What is meant by "after obtaining leadership and having constancy" is that Yin, by its nature of being lowly and yielding, should be in the position of following rather than leading. Thus it can "obtain leadership." This is the constant principle of Yin. Therefore, it is said "having constancy." What is meant by "embracing all things and achieving illumination" is explaining the phrase "embracing and expanding to great illumination" from the Commentary on the Judgment. It refers to the Earthly (Kun) embracing and nurturing all things, and its virtue becoming vast and bright. What is meant by "the way of the Earthly is indeed following, revering Heaven and acting in accordance with the proper time" is that the way of the Earthly is gentle and yielding, revering Heaven, and acting only after assessing the timing, that is, not leading ahead of others, but always observing the situation before taking action.

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，由辯之不早辯也。《易》曰：“履霜堅冰至”，蓋言順也。[疏]“積善之家”至“蓋言順也”。○正義曰：此一節明初六爻辭也。“積善之家，必有餘慶，積不善之家，必有餘殃”者，欲明初六其惡有漸，故先明其所行善惡事，由久而積漸，故致後之吉凶。“其所由來者漸矣”者，言弒君弒父，非一朝一夕率然而起，其禍患所從來者積漸久遠矣。“由辯之不早辯”者，臣子所以久包禍心，由君父欲辯明之事，不早分辯故也。此戒君父防臣子之惡。

The classic text says: Those who accumulate good deeds will surely have remaining blessings; those who accumulate evil deeds will surely have remaining calamities. When a subject kills his sovereign or a son kills his father, such events are not sudden occurrences of a single day, but have gradually accumulated over time. The reason for this is that things that should have been discerned were not identified early enough. The Book of Changes says, "Walking on frost, one knows ice is coming," which roughly explains the principle of gradual development. Kong Yingda's commentary explains the passage from "Accumulating Good Deeds" to "This is speaking of order." The annotation says: This section clarifies the meaning of the line statement for the initial line, "Six at the Beginning." The statement "Accumulating good deeds, there will be remaining blessings; accumulating evil deeds, there will be remaining calamities" aims to explain that the evil of the initial line is formed gradually. Therefore, it first clarifies that both good and evil deeds are formed through long-term accumulation, thus leading to later fortune or misfortune. The phrase "its origin is gradual" means that regicide and patricide is not a sudden and reckless occurrence, but a long-term accumulation of calamity. The phrase "due to not discerning early" means that the son has long harbored ill intentions because the sovereign or father did not discern and resolve matters that should have been addressed early. This serves as a warning to the sovereign or father to guard against the son's evil thoughts.

“蓋言順”者，言此“履霜堅冰至”，蓋言順習陰惡之道，積微而不已，乃致此弒害。稱“蓋”者是疑之辭。凡萬事之起，皆從小至大，從微至著，故上文善惡並言，今獨言弒君弒父有漸者，以陰主柔順，積柔不已，乃終至禍亂，故特於坤之初六言之，欲戒其防柔弱之初，又陰為弒害，故寄此以明義。

Kong Yingda continued to say: The phrase "gai yan shun" refers to the sentence "Lv shuang jian bing zhi," which generally speaks of following the path of evil and gradually accumulating through subtle means without ceasing, eventually leading to calamities such as the murder of a king or father. The use of the character "gai" indicates a tone of uncertainty. Generally speaking, all things begin small and gradually grow, from hidden to evident, so the previous text presented both good and evil. Here, however, only the gradual formation of the crime of killing a king or father is discussed, because yin, which represents softness and compliance, when continuously accumulated, eventually leads to disorder. Therefore, this particular line in the first line of the Kun hexagram is emphasized to warn people to guard against such things even at the beginning of weakness. Furthermore, since yin represents harm, this line is used to clarify this meaning.

直其正也，方其義也。君子敬以直內，義以方外，敬義立而德不孤。“直方大，不習無不利”，則不疑其所行也。[疏]“直其正也”至“所行也”。○正義曰：此一節釋六二爻辭。“直其正”者，經稱直是其正也。“方其義”者，經稱方是其義也。義者，宜也，於事得宜，故曰義。“君子敬以直內”者，覆釋“直其正”也。言君子用敬以直內，內謂心也，用此恭敬以直內理。“義以方外”者，用此義事，以方正外物，言君子法地正直而生萬物，皆得所宜，各以方正，然即前云“直其正也，方其義也”。下云“義以方外”，即此應云“正以直內”。改云“敬以直內”者，欲見正則能敬，故變“正”為“敬”也。“敬義立而德不孤”者，身有敬義，以接於人，則人亦敬，義以應之，是德不孤也。直則不邪，正則謙恭，義則與物無競，方則凝重不躁，既“不習無不利”，則所行不須疑慮，故曰“不疑其所行”。

The text says: "Straight" refers to its correctness, and "square" refers to its appropriateness. A gentleman uses reverence to rectify his inner self, and uses appropriateness to make things upright externally; once reverence and righteousness are established, virtue will not be isolated. The line statement says, "Straight, square, and great; without repetition, there is no disadvantage." Therefore, there is no need to doubt one's actions. Kong Yingda's commentary explains the passage from "Straight is its correctness" to "what one does." The annotation says: this section explains the line statement of the second line. "Straight is its correctness" means that the "straight" in the line statement refers to its correctness. "Square is its appropriateness" means that the "square" in the line statement refers to its appropriateness. "Righteousness" is "appropriateness," meaning to act in a proper and suitable manner, hence called "righteousness." "A gentleman uses reverence to rectify his inner self" is a reverse explanation of "straight is its correctness": a gentleman uses reverence to correct his inner self, where "inner" refers to the heart, and this reverence arranges the order within. "Righteousness is used to make things upright externally" means using this appropriate action to make external things upright; this refers to a gentleman emulating the earth's straightness to nurture all things, allowing each thing to find its proper place and be upright. Following the previous parallelism of "straight is its correctness, square is its appropriateness," the following text says "righteousness is used to make things upright externally," so here it should say "correctness is used to rectify the inner self." However, it says "reverence is used to rectify the inner self" to show that correctness leads to reverence, hence replacing the word "correctness" with "reverence." "Once reverence and righteousness are established, virtue will not be isolated" means that when one uses reverence and righteousness in dealing with others, others will also respond with reverence and righteousness, thus virtue is not isolated. Straightness is not crooked, correctness is respectful, righteousness is non-contentious, and squareness is solemn and not hasty. Since "without repetition, there is no disadvantage," there is no need to doubt one's actions, hence it says "there is no doubt about one's actions."

陰雖有美，含之以從王事，弗敢成也。地道也，妻道也，臣道也。地道無成，而代有終也。[疏]“陰雖有美”至“有終也”。○正義曰：此一節明六三爻辭，言“陰雖有美，含之以從王事”者，釋“含章可貞”之義也。言六三之陰，雖有美道包含之德，苟或從王事，不敢為主先成之也。“地道也，妻道也，臣道也”者，欲明“坤”道處卑，待唱乃和，故歷言此三事，皆卑應於尊，下順於上也。“地道無成，而代有終”者，其地道卑柔，無敢先唱成物，必待陽始先唱，而後代陽有終也。

The classic text says: Although the yin has virtue, it keeps it hidden and follows the affairs of the sovereign, not daring to claim the achievement. This is the way of the earth, the way of a wife, and the way of a minister. The way of the earth does not claim achievement, but instead completes the task on behalf of heaven. Kong Yingda explains the passage from "Although yin has virtue" to "there is an ending." The commentary says: This section explains the line statement of the sixth line in the third position. The phrase "Although yin has virtue, it keeps it hidden and follows the sovereign's affairs" explains the meaning of "containing virtue and being steadfast." The yin line in the third position, although possessing the virtue of containing, when following the sovereign's affairs, does not take the initiative or claim the achievement. The phrase "the way of the earth, the way of a wife, and the way of a minister" is used to explain the nature of the "Kun" trigram, which is in a low position, waiting for the other party to initiate before responding. Therefore, these three examples are all about the lower following the higher, the inferior obeying the superior. The phrase "the way of the earth does not achieve success, but instead completes the task" means that the way of the earth is low and gentle, not daring to take the initiative in achieving things, but waiting for the yang to initiate first, then taking over and completing the task to the end.

天地變化，草木蕃，天地閉，賢人隱。《易》曰“括囊無咎無譽”，蓋言謹也。[疏]“天地變化”至“蓋言謹也”。○正義曰：此一節明六四爻辭。“天地變化”，謂二氣交通，生養萬物，故草木蕃滋。“天地閉，賢人隱”者，謂二氣不相交通，天地否閉，賢人潛隱。天地通則草木蕃，明天地閉草木不蕃；“天地閉，賢人隱”，明天地通則賢人出，互而相通，此乃“括囊無咎”，故賢人隱屬天地閉也。“蓋言謹”者，謹謂謹慎，蓋言賢人君子於此之時須謹慎也。

The text says: When heaven and earth interact and change, grass and trees flourish; when heaven and earth are closed off and uncommunicative, the virtuous retreat. The Book of Changes says, "A bag is drawn tight, causing neither blame nor praise," which is roughly speaking about being cautious. Kong Yingda's commentary explains the passage from "heaven and earth change" to "this is speaking about caution." The annotation says: This section clarifies the line statement of the sixth line in the fourth position. "Heaven and earth change" refers to the mutual interaction of yin and yang energies, which nurture all things, so grass and trees flourish. "Heaven and earth are closed, the virtuous retreat" refers to the non-communication of yin and yang energies, the closure of heaven and earth, and the retreat of the virtuous. Saying that when heaven and earth are open, grass and trees flourish, highlights the contrast with when heaven and earth are closed and grass and trees do not flourish; saying that when heaven and earth are closed, the virtuous retreat, highlights the contrast with when heaven and earth are open and the virtuous emerge. The two sentences complement and connect with each other. Since the sixth line in the fourth position is at the time of "drawing the bag tight without blame or praise," "the virtuous retreat" corresponds to the aspect of heaven and earth being closed. "This is speaking about caution" means "caution" refers to being careful, which is roughly saying that the virtuous and gentlemen must be cautious and self-restrained in such times.

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。[疏]“君子”至“美之至也”。○正義曰：此一節明六五爻辭也。“黃中通理”者，以黃居中，兼四方之色，奉承臣職，是通曉物理也。“正位居體”者，居中得正，是正位也；處上體之中，是居體也。黃中通理，是“美在其中”。有美在於中，必通暢於外，故云“暢於四支”。四支猶人手足，比於四方物務也。外內俱善，能宣發於事業。所營謂之事，事成謂之業，美莫過之，故云“美之至”也。

The text says: A gentleman resides in the center and understands things thoroughly, maintains proper position and rests in his body, beauty is contained within his heart, flows smoothly to his limbs, and is expressed in his career. This is the ultimate beauty. Kong Yingda explains the passage from "A gentleman" to "the ultimate beauty." Justice says: This section explains the line statement of the sixth line in the fifth position. "Yellow in the center, understanding the principles" refers to yellow being the color of the center, encompassing all four directions. The sixth line in the fifth position upholds the duties of a subject, which is to understand things thoroughly. "Maintaining proper position and resting in the body" means residing in the center and being upright, which is "proper position"; being in the middle of the third line of the upper trigram is "resting in the body." "Yellow in the center, understanding the principles" is also "beauty within." Since beauty is within, it must flow outward, hence "flowing to the four limbs." The limbs are like hands and feet, used to compare with the four directions of government affairs. When both inner and outer aspects are good, they can be expressed in one's career: what one undertakes is called "affairs," and completing affairs is called "career." There is no greater beauty than this, hence "the ultimate beauty."

陰疑於陽必戰。辯之不早，疑盛乃動，故“必戰”。[疏]正義曰：此一節明上六爻辭。“陰疑於陽，必戰”者，陰盛為陽所疑，陽乃發動，欲除去此陰，陰既強盛，不肯退避，故“必戰”也。為其嫌於無陽也，為其嫌於非陽而戰。故稱“龍”焉。[疏]正義曰：上六陰盛，似陽，為嫌純陰非陽，故稱“龍”以明之。

The text says: When yin and yang are suspicious of each other to this extent, they must fight. Wang Bi's commentary explains: Because things that should be clarified were not clarified in time, suspicion accumulated to its peak before action was taken, hence "it must fight." Kong Yingda's commentary, in his explanation, says: This section clarifies the line statement of the sixth line at the top. The phrase "yin suspects yang, and there must be a fight" means that yin is too strong and is suspected by yang, so yang takes action to eliminate this yin. Since yin is strong and does not retreat, there must be a fight. The text then says: Because people might suspect that there is no yang here. Wang Bi's commentary explains: This is to prevent people from suspecting that the party fighting is not yang. The text continues: Therefore, it is called "dragon." Kong Yingda's commentary, in his explanation, says: The upper sixth line is so strong in yin that people might suspect it is purely yin and not yang. Therefore, it is called "dragon" to clarify this point.

猶未離其類也，猶未失其陰類，為陽所滅。故稱“血”焉。猶與陽戰而相傷，故稱血。[疏]正義曰：言上六雖陰盛似陽，然猶未能離其陽類，故為陽所傷而見成也。夫玄黃者天地之雜也，天玄而地黃。[疏]正義曰：釋“其血玄黃”之義。莊氏云：“上六之爻，兼有天地雜氣，所以上六被傷，‘其血玄黃’也。天色玄，地色黃，故血有天地之色。”今輔嗣注云“猶與陽戰而相傷”，是言陰陽俱傷也。恐莊氏之言，非王之本意，今所不取也。

The text says: It has not yet escaped its own category. Wang Bi's commentary explains: This means it ultimately did not lose its yin category, thus being eliminated by yang. The text says: Therefore it is called "blood." Wang Bi's commentary explains: This refers to its struggle with yang resulting in mutual injury, hence called "blood." Kong Yingda's commentary, in his explanation, says: This refers to the fact that although the sixth line at the top is yin and appears strong like yang, it ultimately cannot escape the category of opposing yang, thus being injured by yang and manifesting. The text says: The term "xuanyuang" refers to the mixture of the colors of heaven and earth; the color of heaven is dark blue and the color of earth is yellow. Kong Yingda's commentary, in his explanation, says: This explains the meaning of "its blood is xuanyuang." Zhuang said: "The sixth line at the top includes the mixed energies of heaven and earth, so when the sixth line at the top is injured, 'its blood is xuanyuang'; the color of heaven is dark blue, and the color of earth is yellow, so the blood takes on the colors of both heaven and earth." Now Wang Bi's commentary says, "it struggles with yang and both are injured," referring to mutual injury between yin and yang. Zhuang's interpretation may not be Wang Bi's original meaning, so it is not adopted here.

震下坎上。屯：元、亨、利、貞。剛柔始交，是以“屯”也。不交則否，故屯乃大亨也。大亨則無險，故“利貞”。[疏]正義曰：屯，難也。剛柔始交而難生，初相逢遇，故云“屯，難也”。以陰陽始交而為難，因難物始大通，故“元亨”也。萬物大亨，乃得利益而貞正，故“利貞”也。但“屯”之四德，劣於“乾”之四德，故屯乃元亨，亨乃利貞。“乾”之四德，無所不包。此即“勿用有攸往”，又別言“利建侯”，不如乾之無所不利。此已上說“屯”之自然之四德，聖人當法之。勿用有攸往，往，益“屯”也。利建侯。得王則定。[疏]正義曰：“勿用有攸往，利建侯”者，以其屯難之世，世道初創，其物未寧，故宜“利建侯”以寧之。此二句釋人事也。

The text says: The lower trigram of Zhun is Zhen, and the upper trigram is Kan. Zhun: Primordial beginning, smooth passage, favorable for uprightness. Wang Bi's commentary explains: When the strong and the weak first meet, it is called "Zhun"; if they do not meet, there will be blockage. Because meeting brings difficulty, Zhun can ultimately achieve great smoothness; once great smoothness is achieved, there are no more dangers, hence "favorable for uprightness." Kong Yingda's commentary, in the section of justice, says: "Zhun" means difficulty. When the strong and the weak first meet, difficulty arises, which is their first encounter, hence "Zhun, difficulty." Because yin and yang first meet and produce difficulty, and because of difficulty, all things begin to achieve great smoothness, hence "primordial beginning and smooth passage." When all things achieve great smoothness, they can gain benefit and return to uprightness, hence "favorable for uprightness." However, the four virtues of Zhun are not as comprehensive as those of Qian. Therefore, Zhun has the order of first primordial beginning then smoothness, first smoothness then favorable uprightness; while Qian's four virtues encompass everything. Here, Zhun says "do not go anywhere," yet also says "favorable for establishing feudal lords," indicating it is not like Qian, which is favorable in all directions. The above discusses the natural four virtues of Zhun. The sage should emulate it. The text then says: It is not appropriate to go anywhere. Wang Bi's commentary explains: Going forward would only increase the difficulty of Zhun. The text says: Favorable for establishing feudal lords. Wang Bi's commentary explains: With a ruler, the world can be stabilized. Kong Yingda's commentary, in the section of justice, says: The phrase "do not go anywhere, favorable for establishing feudal lords" is because in the time of difficulty, the world is just beginning, and all things have not yet been stabilized, so it is appropriate to "establish feudal lords" to stabilize it. These two sentences explain the hexagram statement from the perspective of human affairs.

《彖》曰：屯，剛柔始交而難生，動乎險中，大亨貞。始於險難，至於大亨，而後全正，故曰“屯，元亨利貞”。[疏]“彖曰”至“大亨貞”。○正義曰：“屯，剛柔始交而難生”者，此一句釋屯之名，以剛柔二氣始欲相交，未相通感，情意未得，故“難生”也。若剛柔已交之後，物皆通泰，非復難也。唯初始交時而有難，故云“剛柔始交而難生”。“動乎險中，大亨貞”者，此釋四德也。坎為險，震為動，震在坎下，是動於險中。初動險中，故屯難動而不已；將出於險，故得“大亨貞”也。大亨即元亨也，不言“利”者，利屬於貞，故直言“大亨貞”。

The text says: The Commentary on the Judgment states: "Zun, meaning the initial meeting of yang and yin energies, which leads to difficulty. In the midst of danger, there is movement, resulting in great success and uprightness." Wang Bi's commentary explains: Starting from difficulty, reaching great success, and then fully returning to the correct path, thus saying "Zun, original success, beneficial, advantageous, and upright." Kong Yingda's commentary explains the passage from "The Commentary says" to "great success and uprightness." Justice says: The phrase "Zun, the initial meeting of yang and yin energies leading to difficulty" explains the name of the Zun hexagram. The two energies of yang and yin are about to meet but have not yet communicated with each other, their intentions have not yet harmonized, hence difficulty arises. When the meeting of yang and yin is completed, all things become unimpeded and peaceful, so difficulty no longer exists. Only at the beginning of their meeting does difficulty occur, hence "the initial meeting of yang and yin energies leading to difficulty." The phrase "movement in danger, great success and uprightness" explains the four virtues of Zun. Kan represents danger, Zhen represents movement, and Zhen being below Kan means movement within danger. Initially moving within danger, thus action continues amidst difficulty; approaching escape from danger, thus achieving "great success and uprightness." "Great success" is equivalent to "original success"; "beneficial" is omitted because it is included in "uprightness," so it is directly stated as "great success and uprightness."

雷雨之動滿盈。雷雨之動，乃得滿盈，皆剛柔始交之所為。[疏]“雷雨之動滿盈”。○正義曰：周氏云：“此一句覆釋亨也”。但屯有二義，一難也，一盈也。上既以剛柔始交釋屯難也，此又以雷雨二象解盈也。言雷雨二氣，初相交動，以生養萬物，故得滿盈，即是亨之義也。覆釋“亨”者，以屯難之世不宜亨通，恐亨義難曉，故特釋之。此己下說屯之自然之象也。○注“雷雨之動乃得滿盈”。○正義曰：“雷雨之動，乃得滿盈”者，周氏、褚氏云：“釋亨也，萬物盈滿則亨通也”。“皆剛柔始交之所為”者，雷雨之動，亦陰陽始交也。萬物盈滿，亦陰陽而致之，故云“皆剛柔始交之所為”也。若取屯難，則坎為險，則上云“動乎險中”是也。若取亨通，則坎為雨，震為動，此云“雷雨之動”是也。隨義而取象，其義不一。

The text says: When thunder and rain begin to move, all things become full and overflowing. Wang Bi's commentary explains: Thunder and rain begin to move, and thus all things become full and overflowing; this is all caused by the initial interaction of yin and yang. Kong Yingda's commentary explains the phrase "Thunder and rain move, leading to fullness." Justice says: Zhou said, "This sentence is a further explanation of 'communication' (hen)." The character "Zun" (屯) has two meanings: one is difficulty, the other is fullness. The previous text has already explained the difficulty of "Zun" through the initial interaction of yin and yang. Here, it uses the imagery of thunder and rain to explain fullness: it means that the two forces of thunder and rain first interact and move, thus giving birth to all things, so all things can become full and overflowing. This is exactly the meaning of "communication" (hen). The reason for returning to explain "communication" again is that in times of difficulty, things should not be smooth, so the meaning of "communication" might be hard to understand, hence the need for further explanation. From here on, the text discusses the natural imagery of the Zun hexagram. The following explanation discusses Wang Bi's commentary on "Thunder and rain move, leading to fullness." Justice says: Wang Bi says, "Thunder and rain move, leading to fullness," and Zhou and Chu both say, "This explains 'communication'; the fullness of all things is communication." Wang Bi says, "This is all caused by the initial interaction of yin and yang," because the movement of thunder and rain is exactly the initial meeting of yin and yang, and the fullness of all things is also brought about by yin and yang. If we take the meaning of difficulty, then Kan represents danger, which is what was mentioned earlier as "movement in danger." If we take the meaning of communication, then Kan represents rain and Zhen represents movement, which is what is said here as "thunder and rain move." Depending on different meanings, different images are taken, and the meaning is not singular.

天造草昧，宜建侯而不寧。“屯”體不寧，故利“建侯”也。“屯”者，天地造始之時也，造物之始，始於冥昧，故曰“草昧”也。處造始之時，所宜之善，莫善“建侯”也。[疏]“天造草昧至不寧”。○正義曰：釋“利建侯”也。草謂草創，昧謂冥昧，言天造萬物於草創之始，如在冥昧之時也。於此草昧之時，王者當法此屯卦，宜建立諸侯以撫卹萬方之物，而不得安居於事。此二句以人事釋“屯”之義。○注“屯體不寧”。○正義曰：“屯體不寧”者，以此屯邅險難，其體不寧，故“宜建侯”也。“造物之始，始於冥昧”者，“造物之始”，即天造草昧也。草謂草創初始之義，“始於冥昧”者，言物之初造，其形未著，其體未彰，故在幽冥闇昧也。

The classic text says: When Heaven created all things in the initial chaotic and obscure state, it was appropriate to establish feudal lords rather than to remain in peace. Wang Bi's commentary explains: The nature of the hexagram "Zun" (Obstruction) is one of unrest, hence it is favorable for establishing feudal lords. "Zun" represents the beginning of Heaven and Earth's creation; the origin of creating all things begins in darkness and confusion, hence it is called "cao mai" (chaos and obscurity). In the initial stage of creation, the most suitable action is none better than establishing feudal lords. Kong Yingda's commentary explains the part from "Tian zao cao mai" (Heaven's creation in chaos) to "bu ning" (unrest). The annotation says: This explains "li jianhou" (favorable for establishing feudal lords). "Cao" means initial creation, and "mai" means darkness; it means that when Heaven created all things in the initial stage of creation, it was like being in a dark and confused state. At this time of initial creation and darkness, the king should follow the meaning of the hexagram "Zun" and appropriately establish feudal lords to comfort and care for all things around, rather than remain idle. These two sentences explain the meaning of "Zun" from the perspective of human affairs. The following explains Wang Bi's comment on "Zun ti bu ning" (the nature of "Zun" is unrest). The annotation says: The meaning of "Zun ti bu ning" is because the hexagram "Zun" is difficult and obstructed, its nature is not peaceful, hence it is appropriate to establish feudal lords. Wang Bi says, "The beginning of creation starts in darkness," "the beginning of creation" corresponds to the text's "Tian zao cao mai" (Heaven's creation in chaos); "cao" refers to the initial creation, and "starting in darkness" means that when all things were first created, their forms had not yet appeared, their shapes were not yet clear, hence they were in a deep and dark state.

《象》曰：雲雷屯，君子以經綸。君子經綸之時。[疏]正義曰：“經”謂經緯，“綸”謂綱綸，言君子法此屯象有為之時，以經綸天下，約束於物，故云“君子以經綸”也。姚信云：“綸謂綱也，以織綜經緯。”此君子之事，非其義也。劉表、鄭玄云“以綸為淪字”，非王本意也。

The text says: The Image Commentary states: Clouds above and thunder below form the image of the Zun hexagram; the gentleman takes it as a model to manage the world. Wang Bi's annotation explains: This is precisely the time for the gentleman to carry out his governance. Kong Yingda's commentary, in the section of justice, says: "Jing" refers to the warp and weft of fabric, and "lun" refers to the main thread of silk; meaning that the gentleman follows the image of the Zun hexagram, which represents an opportunity for action, to govern the world by organizing and regulating all things, hence it is said "the gentleman is concerned with jing and lun." Yao Xin says: "Lun" means the main thread, used to weave the warp and weft." This only refers to the act of weaving, and does not conform to the original meaning of the gentleman's affairs here. Liu Biao and Zheng Xuan read "lun" as "lun," which is not the original intention of Wang Bi.

初九：磐桓，利居貞，利建侯。處屯之初，動則難生，不可以進，故“磐桓”也。處此時也，其利安在？不唯居貞建侯乎？夫息亂以靜，守靜以侯，安民在正，弘正在謙。屯難之世，陰求於陽，弱求於強，民思其主之時也。初處其首而又下焉。爻備斯義，宜其得民也。

The classic text says: The line statement for the first nine (initial yang line): "Wandering and circling, favorable for dwelling in peace and upholding correctness, favorable for establishing feudal lords." Wang Bi's commentary explains: The first nine is at the beginning of the Zun hexagram. One movement brings about difficulty, so one should not act rashly but rather "panhuan" (wandering and circling). In this situation, where is its benefit? It lies precisely in dwelling in peace and upholding correctness, and in establishing feudal lords. Calming disturbances depends on tranquility, and maintaining tranquility depends on feudal lords; pacifying the people depends on upholding correctness, and spreading the correct path depends on humility. In times of difficulty, the yin seeks the protection of yang, the weak seek the support of the strong. This is precisely the time when the people long for a wise sovereign. The first nine is at the beginning of a hexagram and also in the lowest position. This line encompasses all these meanings, which is why it can gain the people's support.

[疏]“初九”至“利建侯”。○正義曰：磐桓，不進之貌。處屯之初，動即難生，故“磐桓”也。不可進，唯宜利居處貞正，亦宜建立諸侯。○注“息亂以靜”至“得民也”。○正義曰：“息亂以靜”者，解“利居貞”也。“守靜以侯”者，解“利建侯”也。“安民在正”者，解“貞”也。“弘正在謙”者，取象其“以貴下賤”也。言弘大此屯，正在於謙也。“陰求於陽，弱求於強”者，解“大得民”也。

Kong Yingda explains the passage from "Initial Nine" to "Beneficial to Establish a Duke" in the text. The "Justification" says: "Pan Huan" refers to lingering and hesitating without moving forward. Initial Nine is at the beginning of the Zun hexagram, where difficulties have just begun to arise. Any movement at this time brings about hardship, so the image of "Pan Huan" is used. Since it is not suitable to move forward, it is better to stay put and maintain the correct path, and also suitable to establish dukes. Then, Kong Yingda further explains Wang Bi's commentary from "Calming disorder through stillness" to "Gaining the people." The "Justification" says: Wang Bi explains "Calming disorder through stillness" as referring to the line statement "Beneficial to stay in the correct path"; "Maintaining stillness to await" refers to "Beneficial to establish a duke"; "Securing the people through correctness" refers to the character "Zhen"; "Expanding correctness through humility" refers to the image of Initial Nine, which is a Yang line located among many Yin lines, and the hexagram's meaning is based on the idea of a superior person humbly placing himself below the lowly. The meaning is that in this time of difficulty, the key to expanding and promoting it lies in humility. As for the phrase "A Yin seeks the Yang, a weak seeks the strong," this is an explanation of the "Image Commentary" "Greatly gaining the people."

《象》曰：雖“磐桓”，志行正也。不可以進，故“磐桓”也。非為宴安棄成務也，故“雖磐桓，志行正也”。[疏]“《象》曰”至“志行正也”。○正義曰：言初九雖磐桓不進，非苟求宴安，志欲以靜息亂，故居處貞也。非是苟貪逸樂，唯志行守正也。○注“非為宴安棄成務”。○正義曰：“非為宴安棄成務”者，言巳止為前進有難，故磐桓且住，非是苟求宴安，棄此所成之務而不為也。言身雖住，但欲以靜息亂也。以貴下賤，大得民也。陽貴而陰賤也。[疏]正義曰：貴謂陽也，賤謂陰也。言初九之陽在三陰之下，是“以貴下賤”。屯難之世，民思其主之時，既能“以貴下賤”，所以大得民心也。

The Image Commentary says: Although the first nine is "panhuan," hesitating and lingering, its aspirations and actions are upright. Wang Bi's commentary explains: Because it cannot advance, it lingers; this is not due to seeking comfort and abandoning the proper affairs, hence it says "although panhuan, the will is upright." The following is Kong Yingda's commentary on the passage from "The Image says" to "the will is upright." The "Justice" says: Although the first nine lingers and does not advance, it is not seeking comfort and ease, but intentionally using calmness to stop chaos, thus staying in place and maintaining uprightness; it is not indulging in ease, but its aspirations are focused on uprightness. The following is a commentary on Wang Bi's sentence "not for ease and comfort abandoning the proper affairs." The "Justice" says: Wang Bi's explanation of this sentence is that the first nine lingers temporarily only because advancing is difficult, not because it seeks ease and comfort and abandons the proper affairs; the meaning is that although the body remains still, the intention is to use stillness to stop chaos. The Image Commentary then says: A noble person humbles himself to a lowly position, thus gaining great popular support. Wang Bi's commentary: Yang is noble, Yin is lowly. Kong Yingda's commentary explains: "Noble" refers to the Yang line, "lowly" refers to the Yin line. The first nine, a single Yang line, is located below three Yin lines, which is exactly "noble humbling itself to the lowly." In times of difficulty and turmoil, when the people yearn for a wise ruler, the first nine, being noble yet humble, is able to gain great popular support.

六二：屯如邅如，乘馬班如，匪寇婚媾。女子貞不字，十年乃字。志在乎“五”，不從於初。屯難之時，正道未行，與初相近而不相得，困於侵害，故屯邅。“屯”時方屯難，正道未通，涉遠而行，難可以進，故曰：“乘馬班如”也。寇謂初也。無“初”之難，則與“五”婚矣，故曰“匪寇婚媾”也。“志在於五”，不從於初，故曰“女子貞不字”也。屯難之世，勢不過十年者也。十年則反常，反常則本志斯獲矣。故曰“十年乃字”。

The text says: The line of six in the second, in the hexagram of difficulty at the beginning, is hesitating and uncertain, like a horse that circles without moving forward. The coming is not from a strong enemy, but from a suitor. The woman remains steadfast and does not agree to marriage, but will marry after ten years. Wang Bi's commentary explains: The line of six in the second has its heart set on corresponding with the line of nine in the fifth, and does not yield to the line of nine at the beginning. In times of difficulty, the right path has not yet been established. Although the line of six in the second and the line of nine at the beginning are adjacent, they do not harmonize, and are troubled by disturbances, hence 'difficulty and hesitation'. The term 'difficulty' refers to the situation where the right path is not yet open, and one must travel a long way, making progress difficult, hence 'riding a horse circling about'. In the line statement, 'enemy' refers to the line of nine at the beginning. If there were no obstacles caused by the line of nine at the beginning, the line of six in the second would have already married the line of nine in the fifth, hence 'not an enemy but a suitor'. Because her heart is set on the line of nine in the fifth and she does not yield to the line of nine at the beginning, it is said 'the woman remains chaste and does not marry'. In times of difficulty, the situation will not last beyond ten years. After ten years, the normal way is restored, and the wish of the line of six in the second is fulfilled, hence 'after ten years she marries'.

[疏]“六二”至“十年乃字”。○正義曰：“屯如邅如”者，屯是屯難，邅是邅回，如是語辭也。言六二欲應於九五，即畏初九逼之，不敢前進，故“屯如邅如”也。“乘馬班如”者，《子夏傳》云：“班如者，謂相牽不進也。”馬季長云：“班，班旋不進也。”言二欲乘馬往適於五，正道未通，故班旋而不進也。“匪寇婚媾”者，寇謂初也，言二非有初九與巳作寇害，則得其五為婚媾矣。馬季長云：“重婚曰媾。”鄭玄云：“媾猶會也。”“女子貞不字”者，貞，正也，女子，謂六二也，女子以守貞正，不受初九之愛，“字”訓愛也。“十年乃字”者，十年難息之後，即初不害巳也。乃得往適於五，受五之字愛。十者數之極，數極則變，故云“十年”也。

Kong Yingda explains the passage from "Six in the Second" to "After ten years she marries." The "Commentary on the Changes" says: "Tun like turning" refers to "Tun" meaning difficulty in starting, and "Zhan" meaning wandering and turning around, with "Ru" being a particle. It means that Six in the Second wants to respond to Nine in the Fifth, but fears the pressure from Nine at the Beginning below, so it cannot move forward, hence "Tun like turning." Regarding "riding horses and turning around," Zixia's Commentary on the Changes says: "Ban Ru" means being blocked and unable to move forward. Ma Rong (style name Jichang) says: "Ban" means circling and not advancing. This refers to Six in the Second wanting to ride horses to Nine in the Fifth, but the correct path is not open, so it can only circle and not move forward. As for "not a bandit but a marriage partner," "bandit" refers to Nine at the Beginning, meaning that Six in the Second can form a marriage with Nine in the Fifth if Nine at the Beginning does not harm her. Ma Rong says that a second marriage is called "gou"; Zheng Xuan says "gou" means meeting. Regarding "the woman remains chaste and does not marry," "Zhen" means uprightness, and "woman" refers to Six in the Second. The woman, by holding fast to uprightness, refuses to accept the love of Nine at the Beginning, and "zi" here means love. As for "after ten years she marries," it means that after ten years of difficulty, Nine at the Beginning no longer harms her, so Six in the Second can go to Nine in the Fifth and accept his love. Ten is the limit of numbers, and when numbers reach their extreme, they change, hence "after ten years."

《象》曰：六二之難，乘剛也。十年乃字，反常也。[疏]正義曰：“六二之難，乘剛也”者，釋所以“屯如邅如”也。有畏難者，以其乘陵初剛，不肯從之，故有難也。“十年乃字，反常”者，謂十年之後，屯難止息，得“反常”者，謂反常道，即二適於五，是其得常也。巳前有難，不得行常，十年難息，得反歸於常以適五也。此爻因六二之象，以明女子婚媾之事，即其餘人事，亦當法此。猶如有人逼近於強，雖遠有外應，未敢苟進，被近者所陵，經夕之後，乃得與應相合。是知萬事皆象於此，非唯男女而巳。諸爻所云陰陽、男女之象，義皆仿於此。

The Image Commentary says: The difficulty of line six in the second position is because it is above a strong line; "after ten years there is a marriage," refers to returning to the normal course. Kong Yingda's commentary explains that the phrase "the difficulty of line six in the second position is because it is above a strong line" explains why there is "difficulty and hesitation." Line six in the second position is afraid of difficulties because it is above the strong line at the beginning, and it does not yield to it, hence the difficulty. The phrase "after ten years there is a marriage, returning to the normal course" means that after ten years of difficulty, the difficulty ceases, and line six in the second position can return to the normal course, that is, to go and correspond with line nine in the fifth position, thus following the normal course. Before this, there was difficulty blocking the way, so the normal course could not be followed; after ten years, the disaster has ceased, and then it can return to the normal course to correspond with nine in the fifth. This line uses the image of line six in the second position to illustrate the matter of a woman's marriage. Other human affairs should also follow this principle. For example, if someone is close to a powerful person, although there is support from afar, they dare not go forward hastily, and are instead bullied by the nearby strong person. They can only wait until the situation changes before they can meet the distant support. From this we can see that all things can take this as an image, not only limited to matters of men and women. The images of yin and yang and male and female in each line should all be understood in this way.

六三：即鹿無虞，惟入于林中。君子幾，不如舍，往吝。三既近五而無寇難，四雖比五，其志在初，不妨已路，可以進而無屯邅也。見路之易，不揆其志，五應在二，往必不納，何異無虞以從禽乎？雖見其禽而無其虞，徒入于林中，其可獲乎？幾，辭也。夫君子之動，豈取恨辱哉！故不如舍，“往吝，窮也”。

The text says: The third line, six three, chases a deer in the mountains but lacks a forest keeper to guide, and will only end up foolishly entering the woods. A gentleman in this situation should not pursue, for going forward will surely bring regret. Wang Bi's commentary explains: The sixth line three is close to the ninth line five, and is not troubled by strong enemies; the sixth line four, although adjacent to the ninth line five, has its heart on the first line nine, and does not hinder the path of the sixth line three. Therefore, the sixth line three could proceed without hesitation. Yet it only sees the path as smooth, without considering the intentions of the other party—the ninth line five is meant for the sixth line two, and the sixth line three's going forward will not be accepted. This is no different from chasing game without a forest keeper to lead, and foolishly entering the woods, how could one possibly capture anything? "Ji" here is a particle. A gentleman taking action would not willingly invite blame and humiliation. Therefore, it is better to give up, which aligns with the Image Commentary saying "going forward brings regret, indicating a dead end."

[疏]“六三”至“舍往吝”。○正義曰：“即鹿無虞”者，即，就也。虞謂虞官，如人之田獵，欲從就於鹿，當有虞官助已，商度形勢可否，乃始得鹿，若無虞官，即虛入於林木之中，必不得虞，故云“唯入于林中”。此是假物為喻。今六三欲往從五，如就鹿也。五自應二，今乃不自揆度彼五之情納已以否，是“無虞”也。即徒往向五，五所不納，是徒入于林中。“君子幾，不如舍”者，幾，辭也。夫君子之動，自知可否，豈取恨辱哉！見此形勢，即不如休舍也。言六三不如舍此求五之心勿往也。“往吝”者，若往求五，即有悔吝也。

Kong Yingda explains the passage from "Six in the Third" to "Shě Wǎng Lìn" in the text. The "Justice" says: "If one chases a deer without a guardian," "chase" means to approach, and "guardian" refers to the official in charge of mountains and marshes. Just as a person hunting deer wants to approach the deer, he needs the guardian to help him assess whether the terrain is suitable, only then can he possibly catch the deer. If there is no guardian, he would just blindly enter the forest and certainly get nothing, which is what is meant by "entering the forest alone." This is using an external example. Now, Six in the Third wants to go and follow Nine in the Fifth, just like a hunter chasing a deer. However, Nine in the Fifth was originally meant for Six in the Second. Six in the Third does not first consider whether Nine in the Fifth is willing to accept him, which is "without a guardian." Therefore, he goes to Nine in the Fifth in vain, and Nine in the Fifth does not accept him, which is like blindly entering the forest. The saying "a gentleman is cautious, but it is better to give up" means that "cautious" is a particle. When a gentleman takes action, he knows clearly whether it is feasible or not. How would he willingly bring himself into blame or disgrace? Recognizing this situation, it is better to stop, meaning that Six in the Third should not give up his desire to follow Nine in the Fifth and should not go. The phrase "going leads to regret" means that if he goes to follow Nine in the Fifth, he will bring about regret and trouble.

○注“見路之易，不揆其志”。○正義曰：“見路之易，不揆其志”者，三雖比四，四不害已，身夫屯邅，是路之平易，即意欲向五而不預先揆度五之情意納已以否，是“無虞”也。獵人先遣虞官商度鹿之所有，猶若三欲適五，先遣人測度五之情意。幾為語辭，不為義也。知此“幾”不為事之幾微，凡“幾微”者，乃從無向有，其事未見，乃為“幾”也。今“即鹿無虞”，是巳成之事，事巳顯者，故不得為幾微之義。

The explanation of Wang Bi's comment on the phrase "see the road is easy, but not consider its intention" states that the sixth line in the third position, although adjacent to the sixth line in the fourth position, is not harmed by it, and there are no obstacles, hence the road is smooth. However, it is eager to align with the ninth line in the fifth position without first assessing whether the ninth line is willing to accept it. This is called "no worry." Just as hunters send scouts to find where the deer are, the sixth line in the third position, wanting to align with the ninth line in the fifth position, should also send someone to investigate the intentions of the ninth line. Here, "ji" is merely a particle with no actual meaning. It can be concluded that "ji" does not refer to "subtle signs of things." Whenever "ji" refers to "subtle signs," it means the beginning of something, when things are not yet apparent. But in the case of "ji lu wu yu," the situation is already clear and evident, so it cannot be interpreted as "subtle signs."

《象》曰：“即鹿無虞”，以從禽也。君子舍之，“往吝”窮也。[疏]正義曰：“即鹿無虞，以從禽”者，言即鹿當有虞官，即有鹿也，若無虞官，以從逐於禽，亦不可得也。“君子舍之，往吝窮”者，君子見此之時，當舍而不往。若往則有悔吝窮苦也。

The Image Commentary says: "To pursue a deer without a虞官" means to chase wild animals without guidance. A gentleman refrains from pursuing because going forward will lead to regret and hardship. Kong Yingda's commentary explains: "To pursue a deer without a虞官, is to chase wild animals." This means that pursuing a deer should be done with the assistance of a虞官, who is responsible for hunting; without the虞官, one cannot obtain the deer. "The gentleman abandons it, going forward brings regret and hardship" means that when a gentleman sees this situation, he should abandon the pursuit; if he insists on going forward, he will encounter regret and hardship.

六四：乘馬班如，求婚媾，往吉，無不利。二雖比初，執貞不從，不害巳志者也。求與合好，往必見納矣。故曰“往吉，無不利”。[疏]正義曰：六四應初，故“乘馬”也。慮二妨巳路，故初時班如旋也。二既不從於初，故四求之為婚，必得媾合，所以“往吉，無不利”。《象》曰：求而往，明也。見彼之情狀也。[疏]正義曰：言求初而往婚媾，明識初與二之情狀，知初納巳，知二不害巳志，是其明矣。

The text says: The sixth line in the fourth position, moving like a horse circling, goes forward to seek a marriage, and going there will result in good fortune, with nothing being disadvantageous. Wang Bi's commentary explains: Although the sixth line in the second position is adjacent to the first line of nine, it remains loyal and does not follow the first line of nine, which does not hinder the wish of the sixth line in the fourth position; the sixth line in the fourth position goes to seek a good relationship with the first line of nine, and going there will certainly be accepted, hence it is said 'going brings good fortune, nothing is disadvantageous.' Kong Yingda's commentary explains: The sixth line in the fourth position corresponds with the first line of nine, so it is called 'riding a horse'; it initially circled around because it was concerned that the sixth line in the second position would block its way. Since the sixth line in the second position does not follow the first line of nine, the sixth line in the fourth position going to seek a relationship with the first line of nine will certainly result in a successful marriage, hence 'going brings good fortune, nothing is disadvantageous.' The Image Commentary says: To go forward after careful consideration is wise. Wang Bi's commentary says: Because it clearly understands the true situation of the other party. Kong Yingda's commentary explains: The sixth line in the fourth position goes to seek a marriage with the first line of nine and successfully marries because it clearly understands the situation of the first line of nine and the sixth line in the second position, knowing that the first line of nine will accept it and that the sixth line in the second position will not hinder its wish, which is its wise action.

九五：屯其膏，小貞吉，大貞凶。處屯難之時，居尊位之上，不能恢弘博施，無物不與，拯濟微滯，亨於群小，而繫應在二，屯難其膏，非能光其施者也。固志同好，不容他間，小貞之吉，大貞之凶。[疏]“九五屯其膏”至“大貞凶”。○正義曰：“屯其膏”者，“膏”謂膏澤恩惠之類，言九五既居尊位，當恢弘博施，唯繫應在二，而所施者褊狹，是“屯難其膏”。“小貞吉，大貞凶”者，貞，正也。出納之吝謂之有司，是小正為吉。若大人不能恢弘博施，是大正為凶。○注“固志同好，不容他間”。○正義曰：“固志同好，不容他間”者，間者，廁也。五應在二，是堅固其志，在於同好，不容他人間廁其間也。《象》曰：“屯其膏”，施未光也。

The text says: The fifth line, nine, is blocked and unable to descend; keeping to a small correct path brings good fortune, but keeping to a great correct path brings misfortune. Wang Bi's commentary explains: The fifth line is in a time of difficulty and hardship, occupying the supreme position, which should be to widely distribute grace and give without limit, helping the weak and blocked, so that all below may prosper. However, it is preoccupied with the corresponding line six two, accumulating grace and unable to descend, thus failing to expand its giving. It holds firm to its aspirations and is devoted to its preference, not allowing others to intervene, so keeping to a small path brings good fortune, but keeping to a great path brings misfortune. The following is Kong Yingda's explanation of the passage from "Nine Five blocks its grace" to "Great uprightness brings misfortune." The "Justice" says: What is meant by "blocking its grace" is that "grace" refers to grace and kindness; since the fifth line is in a position of honor, it should widely distribute and benefit all, but instead it is attached only to six two, limiting the scope of its giving, thus accumulating grace. What is meant by "small uprightness brings good fortune, great uprightness brings misfortune" is that "uprightness" means correct. The "Analects of Confucius · Yao Says" says: "Being stingy in taking in and giving out is called the officials," referring to the petty officials who only attend to details of income and expenditure. This "small uprightness" may still be considered good fortune; but if one is a great person yet fails to widely give grace, then this "great uprightness" becomes misfortune. The following is the explanation of Wang Bi's statement "firm in its aspirations, devoted to its preference, not allowing others to intervene." The "Justice" says: "Interference" means to insert. The fifth line is corresponding to six two, being firm in its aspirations and devoted to its preference, not allowing others to intervene. The "Image Commentary" says: "Blocking its grace" means that the grace has not yet been expanded.

上六：乘馬班如，泣血漣如。處險難之極，下無應援，進無所適，雖比於五，五屯其膏，不與相得，居不獲安，行無所適，窮困闉厄，無所委仰，故“泣血漣如”。[疏]正義曰：處險難之極，而下無應援，若欲前進，即無所之適，故“乘馬班如”，“窮困闉厄，無所委仰”，故“泣血漣如”。《象》曰：“泣血漣如”，何可長也？[疏]正義曰：“何可長”者，言窮困泣血，何可久長也？

The text says: The sixth line at the top, the horse moves in a circle without advancing, weeps blood continuously, and flows tears endlessly. Wang Bi's commentary explains: The sixth line at the top is at the peak of danger, with no corresponding support below, and no place to go forward; although it is adjacent to the fifth line, the fifth line is accumulating blessings, and does not align with it. Living in such a situation brings no peace, moving brings no way forward, thus being in a state of hardship and blockage, with no support or reliance, hence "weeping blood and tears flowing endlessly." Kong Yingda's commentary explains: The sixth line at the top is at the extreme of danger, with nothing below to support it, wanting to advance but having nowhere to go, hence "the horse moves in a circle"; as Wang Bi said, "in a state of extreme difficulty and blockage, with no place to rely on," hence "weeping blood and tears flowing endlessly." The Image Commentary says: Weeping blood and tears flowing endlessly, how can such a situation last long? Kong Yingda's commentary explains: The phrase "how can it last long" means that when one is in such a state of hardship that they weep blood, how can they endure for long?

坎下艮上。蒙：亨。匪我求童蒙，童蒙求我。初筮告，再、三瀆，瀆則不告。“筮”，筮者決疑之物也。童蒙之來求我，欲決所惑也。決之不一，不知所從，則復惑也。故初筮則告，再、三則瀆。瀆，蒙也。能為初筮，其唯二乎？以剛處中，能斷夫疑者也。

The Hexagram "Meng" has the Lower Trigram Kan (Water) and the Upper Trigram Gen (Mountain). The Hexagram Statement says: "Meng, smooth and unimpeded. It is not I who seek the ignorant child, but the ignorant child who seeks me. If he asks once, I will tell him; if he asks repeatedly, it is a violation, and violation means no more answers." Wang Bi's commentary explains: "The term 'shì' refers to a method of resolving doubts. The ignorant child comes to seek guidance, hoping to dispel his confusion. If the answer is not singular, he will not know which to follow, thus becoming more confused. Therefore, if he asks once, I will clearly answer him; if he asks repeatedly, it becomes a violation. Violation is the very nature of ignorance. Among all the lines in this hexagram, only the line Nine in the Second is capable of bearing the responsibility of the first divination." This line, with its strong and vigorous virtue, resides in the middle of the Lower Trigram, making it the one capable of resolving doubts for others.

[疏]“蒙亨”至“瀆則不告”。○正義曰：蒙者，微昧闇弱之名。物皆蒙昧，唯原亨通，故云“蒙、亨”。“匪我求童蒙，童蒙求我”者，物既闇弱而意原亨通，即明者不求於闇，即匪我師德之高明往求童蒙之闇，但闇者求明，明者不諮於闇，故云“童蒙求我”也。“初筮告”者，初者，發始之辭；筮者，決疑之物。童蒙既來求我，我當以初始一理剖決告之。“再三瀆，瀆則不告”者，師若遲疑不定，或再或三，是褻瀆，瀆則不告。童蒙來問，本為決疑，師若以廣深二義再三之言告之，則童蒙聞之，轉亦瀆亂，故不如不告也。自此以上，解“蒙亨”之義。順此上事，乃得“亨”也。故“亨”文在此事之上也。不云“元”者，謂時當蒙弱，未有元也。

The "Zhenyi" states: "Meng" refers to the state of being obscure, confused, and lacking knowledge. All things are still in a state of confusion and only hope for smoothness, hence it is said "Meng, Xing." The phrase "It is not I who seek the child of ignorance, but the child of ignorance who seeks me" means that since all things are confused and wish for smoothness, the wise one will not seek the ignorant one. Instead, the ignorant one comes to seek the wise one. The wise one does not ask the ignorant one, hence it is said "the child of ignorance seeks me." "Chu shi gao" means that "chu" refers to the beginning, and "shi" is a method to decide doubts. When the child of ignorance comes to seek guidance, the teacher should explain with the initial principle he has determined. "Zai san du, du ze bu gao" means that if the teacher hesitates and repeats the same explanation again and again, it becomes a form of disrespect, and when there is disrespect, the teacher will no longer explain. The child of ignorance comes to ask questions in order to resolve doubts. If the teacher explains both broad and profound meanings repeatedly, the child of ignorance will become more confused, so it is better not to explain. All of this explains the meaning of "Meng Xing." By following these principles, one can achieve smoothness, hence the hexagram statement places the word "Xing" at the beginning. The hexagram does not mention "Yuan," because at this time of confusion and weakness, it is not yet appropriate to mention "Yuan."

○注“初筮告”。○正義曰：“初筮則告”者，童蒙既來求我，我當以初心所念所筮之義，一理而剖告之。“再三則瀆，瀆，蒙也”者，若以棄此初本之意，而猶豫遲疑，岐頭別說，則童蒙之人，聞之褻瀆而煩亂也。故“再三則瀆，瀆，蒙也”。“能為初筮，其唯二乎”者，以《彖》云“初筮告，以剛中”者，剛而得中故知是二也。

The "Justice" commentary explains Wang Bi's annotation of the section "Initial Divination Tells." It says that Wang Bi explains "initial divination tells" to mean that since the child in confusion has come to seek guidance, one should present the meaning derived from the first thought and the initial hexagram, offering a single, clear interpretation. Regarding "repeating the divination is a form of disrespect, disrespect means confusion," it means that if one abandons the original intention, hesitates, and starts anew with a different interpretation, the child in confusion will feel neglected and confused, hence "repeating the divination is a form of disrespect, disrespect means confusion." As for "those who can do initial divination, it is only the second line," this is because the "Commentary on the Judgment" states "initial divination tells, because it is strong and central," indicating that it refers specifically to the second line, nine in the second.

利貞。“蒙”之所利，乃利正也。夫明莫若聖，昧莫若蒙。蒙以養正乃聖功也。然則養正以明，失其道矣。[疏]“利貞”。○正義曰：貞，正也。言蒙之為義，利以養正，故《彖》云“蒙以養正”，乃“聖功也”。若養正以明，即失其道也。○注“然則養正以明失其道”。○正義曰：“然則養正以明，失其道”者，言人雖懷聖德，若隱默不言，人則莫測其淺深，不知其大小，所以聖德彌遠而難測矣。若彰顯其德，苟自發明，即人知其所為，識其淺深。故《明夷》注云“明夷蒞眾，顯明於外，巧所避”是也。此卦，《繫辭》皆以人事明之。

The Hexagram Statement also says: "It is advantageous to maintain uprightness." Wang Bi's commentary explains: The advantage of the Hexagram of "Obstinacy" lies in maintaining uprightness. To make this clear, there is no one clearer than a sage; to be in a state of confusion and ignorance, there is no one more confused than a child in ignorance. Cultivating uprightness within a state of confusion and ignorance is the practice that leads to the attainment of the sage's virtue. Conversely, if one tries to cultivate uprightness by displaying cleverness, then one loses the proper way. The following is Kong Yingda's explanation of the two characters "利贞." The "Justice" says: "Zhen" means uprightness. The meaning of the Hexagram of "Obstinacy" is that it is advantageous to cultivate uprightness, so the Commentary on the Judgment says "Obstinacy is the way to cultivate uprightness," which is truly "the virtue of the sage." If one tries to cultivate uprightness by displaying cleverness, then one departs from the right path. The following is Kong Yingda's explanation of Wang Bi's commentary on the sentence "Then cultivating uprightness by means of clarity loses the way." The "Justice" says: Wang Bi's explanation of this sentence is that even if a person possesses the virtue of a sage, as long as he remains silent and does not reveal himself, others cannot measure his depth or discern his magnitude, and thus the virtue of the sage becomes even more profound and difficult to fathom. If one displays his virtue and expresses himself freely, others will know what he is doing and be able to discern his depth. Therefore, in his commentary on the Hexagram of "Darkness over the Sun," Wang Bi says, "Darkness over the Sun governs the people, displaying clarity externally, cleverness is avoided," which is exactly the meaning of this. This hexagram, the Great Treatise discusses it all in terms of human affairs.

《彖》曰：蒙，山下有險，險而止，蒙。退則困險，進則閡山，不知所適，蒙之義也。[疏]正義曰：“山下有險”者，坎在艮下，是山下有險。艮為止，坎上遇止，是險而止也。恐進退不可，故蒙昧也。此釋蒙卦之名。“蒙，亨”，以亨行，時中也。時之所願，惟願“亨”也。以亨行之，得“時中”也。[疏]正義曰：疊“蒙亨”之義，言居“蒙”之時，人皆願“亨”。若以亨道行之於時，則得中也。故云“時中”也。

The Commentary on the Judgment says: The Hexagram of蒙 (Obstinacy), represents a mountain below a dangerous situation, encountering danger and stopping, which is called "蒙." Wang Bi's annotation explains: Retreating leads to danger, advancing is blocked by the mountain, and one does not know where to go, which is precisely the meaning of "蒙." Kong Yingda's commentary explains: The phrase "a mountain below a dangerous situation" is because the Hexagram of Kan (Water) is below the Hexagram of Gen (Mountain), with Kan representing danger and Gen representing a mountain, thus forming a mountain below a dangerous situation. The virtue of Gen is to stop, and when Kan meets this stopping, it becomes "danger and stopping." Since one is afraid to advance and cannot, and afraid to retreat and cannot, one becomes trapped in ignorance. This passage explains the origin of the name of the Hexagram of蒙. The Commentary on the Judgment also says: "蒙,亨" (Obstinacy, smooth), because following the path of smoothness, one conforms to the middle way of the time. Wang Bi's annotation explains: At this time, people's desires are only for "smoothness"; following the path of smoothness leads to the attainment of "the middle of the time." Kong Yingda's commentary explains: This is explaining the phrase "蒙亨" (Obstinacy, smooth) by repeating and elaborating it. It means that when one is in a state of ignorance, everyone desires smoothness; if one can follow the path of smoothness at this time, it conforms to the middle way, hence it is said "the middle of the time."

“匪我求童蒙，童蒙求我”，志應也。“我”謂非“童蒙”者也。非“童蒙”者，即陽也。凡不識者求問識者，識者不求所告；闇者求明，明者不諮於闇。故《蒙》之為義，“匪我求童蒙，童蒙求我”也。童蒙之來求我，志應故也。[疏]正義曰：以童蒙闇昧之志，而求應會明者，故云“志應”也。

The Commentary on the Judgment says: "It is not I who seek the naive, but the naive who seek me." This is because the hearts of both parties are in harmony. Wang Bi's annotation explains that the "I" here refers to the party that is not "the naive," that is, the yang line. Those who do not understand seek instruction from those who do understand; those who understand do not seek to teach those who do not understand. Therefore, the meaning of the Hexagram of Enlightenment is "It is not I who seek the naive, but the naive who seek me." The naive come to seek me because their hearts are in harmony. Kong Yingda's commentary explains that the naive, with their dull minds, seek to connect with those who are enlightened, thus the Commentary on the Judgment says "the hearts are in harmony."

初筮告，以剛中也。謂二也。二為眾陰之主也，無剛失中，何由得初筮之告乎？再、三瀆，瀆則不告。瀆，蒙也。蒙以養正，聖功也。[疏]正義曰：“再三瀆，瀆則不告。瀆，蒙”者，所以再三不告，恐瀆亂蒙者。自此以上，《彖》辭總釋“蒙亨”之義。“蒙以養正，聖功也”者，能以蒙昧隱默自養正道，乃成至聖之功。此一句釋經之“利貞”。

The Commentary on the Judgment says: Initially asking the oracle, it is told, because nine two is strong and firm and in the center. Wang Bi's commentary explains: This refers to nine two. Nine two is the main line to which all the yin lines are inclined; if it is not strong and firm and not in the center, how could it bear the responsibility of informing the initial divination? The Commentary on the Judgment then says: Repeated questioning is a desecration, and when there is desecration, the oracle does not respond; desecration is ignorance. To contain and nurture the correct path through ignorance is the achievement of the sage's virtue. Kong Yingda's commentary explains: What is meant by "repeated desecration, desecration then no response. Desecration is ignorance," is that repeated questioning leads to no response, to prevent the ignorant person from becoming even more confused. All of these are the Commentary on the Judgment's overall explanation of the meaning of "Meng亨." What is meant by "Meng to nurture the correct, the sage's achievement" is that one can nurture the correct path in ignorance and silence, thus achieving the virtue of the sage; this sentence explains the "beneficial to be firm" in the Hexagram Statement.

《彖》曰：山下出泉，蒙。山下出泉，未知所適，蒙之象也。[疏]正義曰：山下出泉，未有所適之處，是險而止，故蒙昧之象也。君子以果行育德。“果行”者，初筮之義也。“育德”者，養正之功也。[疏]正義曰：君子當發此蒙道，以果決其行，告示蒙者，則“初筮之義”。“育德”謂隱默懷藏，不自彰顯，以育養其德。“果行”、“育德”者，自相違錯，若童蒙來問，則果行也，尋常處眾則育德，是不相須也。

Here the original text reads 「The Image Commentary says」, but according to the style of the text, it should be the Great Image section of the Image Commentary. The Image Commentary states: mountains with springs flowing out from beneath them, this is the image of the Hexagram of Enlightenment. Wang Bi's commentary explains: springs flowing out from beneath the mountain, yet not knowing where they should flow, this is the image of confusion. Kong Yingda's commentary explains: springs flowing out from beneath the mountain, without a place to go, this corresponds to the hexagram's virtue of danger and stopping, hence it is the image of confusion. The Image Commentary continues: the superior person thus acts decisively and cultivates his virtue. Wang Bi's commentary explains: what is meant by 'decisive action' is the meaning of 'first divination' where clarity is conveyed; what is meant by 'cultivating virtue' is the practice of nurturing the correct path. Kong Yingda's commentary explains: the superior person should open the way of confusion, act decisively, and clearly inform those in confusion, which is the meaning of 'first divination'. 'Cultivating virtue' refers to being silent and concealed, not self-promoting, in order to nurture one's virtue. 'Decisive action' and 'cultivating virtue' seem to be contradictory: when the child of confusion comes to seek guidance, one must act decisively; when living among people, one should cultivate virtue in silence. These two do not need to be used at the same time.

初六：發蒙，利用刑人，用說桎梏，以往吝。處蒙之初，二照其上，故蒙發也。蒙發疑明，刑說當也。“以往吝”，刑不可長。[疏]“初六”至“以往吝”。正義曰：“發蒙”者，以初近於九二，二以陽處中，而明能照闇，故初六以能發去其蒙也。“利用刑人，用說桎梏”者，蒙既發去，無所疑滯，故利用刑戮於人，又利用說去罪人桎梏，以蒙既發去，疑事顯明，刑人說桎梏皆得當。在足曰桎，在手曰梏。《小雅》云：“杻謂之梏，械謂之桎。”“以往吝”者，若以正道而往，即其事益善矣；若以刑人之道出往，往之即有鄙吝。

The text says: The first line of the hexagram, "Initial Six," enlightens the confused, is suitable for punishing people and releasing their shackles; but if this continues unchecked, there will be regret and hardship. Wang Bi's commentary explains: "Initial Six" is at the beginning of confusion, and "Nine in the Second" is above it, shining over it, thus enabling the confusion to be enlightened. Once confusion is dispelled and doubts are clarified, punishment and release can be properly applied. As for "regret and hardship," it means that punishment should not be applied indefinitely. Kong Yingda's commentary on the text from "Initial Six" to "regret and hardship" follows. The "Justice" says: "Enlightening the confused" refers to the fact that "Initial Six" is close to "Nine in the Second," which is a strong yang in the center, capable of illuminating darkness. Therefore, "Initial Six" uses it to enlighten and remove its own confusion. "Suitable for punishing people and releasing their shackles" means that once confusion is removed and doubts are cleared, it is appropriate to punish people and release the shackled. This is because confusion has been dispelled and doubts are clear, so punishment and release can be properly applied. The foot restraint is called "zhi," and the hand restraint is called "gu." The "Small Er Ya" says: the hand restraint is called "gu," and the foot restraint is called "zhi." As for "regret and hardship," it means that if one follows the correct path, things will improve; but if one continues to use punishment alone, it will lead to regret and hardship.

《象》曰：“利用刑人”，以正法也。刑人之道，道所惡也。以正法制，故刑人也。[疏]正義曰：且刑人之道乃賊害於物，是道之所惡，以利用刑人者，以正其法制，不可不刑矣。故刑罰不可不施於國，鞭撲不可不施於家。案：此經刑人、說人二事，《象》直云“利用刑人”一者，但舉刑重故也。

The Image Commentary says: "It is beneficial to use punishment on people" in order to correct the laws. Wang Bi's commentary explains that using punishment on people is inherently harmful to people and is detested by the Way; however, because it is necessary to correct the laws, punishment must be used. Kong Yingda's commentary explains that using punishment on people is ultimately an act of harming the people and is detested by the righteous path; hence, the statement "It is beneficial to use punishment on people" is made to rectify the laws, which cannot be avoided. Therefore, punishment cannot be avoided in the state, and beatings and punishments cannot be avoided in the family. Note: The text of this line mentions both "punishing people" and "persuading people," but the Image Commentary only refers to "it is beneficial to use punishment on people," because it only highlights the more significant aspect.

九二：包蒙吉，納婦吉，子克家。以剛居中，童蒙所歸，包而不距則遠近咸至，故“包蒙吉”也。婦者，配巳而成德者也。體陽而能包蒙，以剛而能居中，以此納配物莫不應，故“納婦吉”也。處於卦內，以剛接柔，親而得中，能幹其任，施之於子，克家之義。[疏]“九二”至“子克家”。正義曰：“包”謂包含，九二以剛居中，童蒙悉來歸己，九二能含容而不距，皆與之決疑，故得吉也。九二以剛居中，陰來應之。“婦”謂配也，故納此匹配而得吉也。此爻在下體之中，能包蒙納婦，任內理中，幹了其任，即是子孫能克荷家事，故云“子克家”也。○注“親而得中”。○正義曰：“親而得中”者，言九二居下卦之中央，上下俱陰，以己之兩陽迎接上下二陰，陰陽相親，故云“親而得中”也。“能幹其任”者，既能包蒙，又能納匹，是能幹其任。

The text says: The second line, nine two, if it can include the confused and ignorant, it will be auspicious; if it can take a wife, it will be auspicious; the children can shoulder the family affairs. Wang Bi's commentary explains: Nine two, with a yang strength in the central position, is the object to which the childish and confused turn; it can include without rejecting, so people from far and near come to rely on it, hence 'inclusive of confusion is auspicious'. The term 'wife' refers to someone who matches with oneself and together completes virtue; nine two, though essentially yang, can include the confused, and with its strong and vigorous nature, can be in the central position, using such virtue to accept a spouse, and all things respond, hence 'accepting a wife is auspicious'. It is located in the middle of the lower trigram, using yang to connect with yin, being close and in the middle, capable of fulfilling its duties; applying this meaning to the children, it refers to the children being able to shoulder the family affairs. The following is Kong Yingda's explanation of the text from 'nine two' to 'children can shoulder the family affairs'. The 'Justice' says: 'Include' means to contain. Nine two, with yang strength in the central position, the childish and confused all turn to it; nine two can include without rejecting, and resolve each one's doubts, thus obtaining auspiciousness. Nine two, with yang strength in the central position, the yin lines come to correspond with it; 'wife' refers to the spouse, so accepting this spouse brings auspiciousness. This line is in the middle of the lower trigram, capable of including confusion and accepting a spouse, managing internal affairs and handling the middle path, performing duties properly, which is like the children being able to shoulder family affairs, hence 'children can shoulder the family affairs'. The following is an explanation of Wang Bi's comment 'close and in the middle'. The 'Justice' says: 'Close and in the middle' means that nine two is in the central position of the lower trigram, with both above and below being yin lines. It uses its own yang strength to welcome the two yin lines above and below, yin and yang being close, hence 'close and in the middle'. 'Capable of fulfilling its duties' means that it can include confusion and accept a spouse, which is exactly being capable of fulfilling its duties.

《象》曰：“子克家”，剛柔節也。[疏]正義曰：以陽居於卦內，接待群陰，是剛柔相接，故克幹家事也。六三：勿用取女。見金夫，不有躬，無攸利。童蒙之時，陰求於陽，晦求於明，各求發其昧者也。六三在下卦之上，上九在上卦之上，男女之義也。上不求三而三求上，女先求男者也。女之為體，正行以待命者也。見剛夫而求之，故曰“不有躬”也。施之於女，行在不順，故“勿用取女”，而“無攸利”。

The Image Commentary says: "The son can manage the family," because the strong and the gentle interact with each other. Kong Yingda's commentary explains that nine two, with a yang line in the middle of the hexagram, receives the many yin lines, which is the interaction between the strong and the gentle, so it can take on the responsibility of family affairs. The text also says: "Do not take this woman." She loses herself by following a wealthy and powerful man at the first sight, which brings no benefit. Wang Bi's commentary explains that during the time of childlike ignorance, the yin seeks help from the yang, and the dark seeks help from the bright, each trying to enlighten their own ignorance. Six three is at the top of the lower trigram, and nine at the top is at the top of the upper trigram. The two have the meaning of a man and a woman being matched. However, nine at the top does not seek six three, but six three goes to seek nine at the top, which becomes the woman going to seek the man. The proper way for a woman is to be upright and wait for the man to come to her. Now, she immediately follows a strong man, so it is said she "does not have her own body," unable to preserve herself. For a woman, her actions are not in accordance with the proper way, so "do not take this woman," and "there is no benefit."

[疏]“六三”至“無攸利”。○正義曰：“勿用取女”者，女謂六三，言勿用取此六三之女。所以不須者，此童蒙之世，陰求於陽，是女求男之時也。“見金夫”者，謂上九以其剛陽，故稱“金夫”。此六三之女，自往求見“金夫”。女之為禮，正行以待命而嫁。今先求於夫，是為女不能自保其躬，固守貞信，乃非禮而動，行既不順，若欲取之，無所利益，故云“不有躬，無攸利”也。《象》曰：“勿用取女”，行不順也。[疏]正義曰：釋“勿用取女”之義。所以勿用取此女者，以女行不順故也。

The "Justice" states: The phrase "do not take a wife" refers to the sixth line in the third position, meaning one should not marry the woman represented by this line. The reason for not taking her as a wife is that she is in the time of childish innocence, when the yin seeks help from the yang, that is, when a woman seeks a man. The phrase "seeing the noble man" refers to the ninth line at the top, who possesses the quality of yang, thus called the "noble man." The woman in the third line, however, goes to seek out the "noble man" on her own. According to the proper conduct of a woman, she should maintain propriety and wait for the man to propose before marrying. Now she goes ahead to seek the man, which shows that she is not able to preserve herself and uphold chastity, and her actions are not in accordance with propriety. Since her actions are not harmonious, if one were to marry her, there would be no benefit, hence the statement "without self-restraint, there is no benefit." The "Image Commentary" says: "Do not take a wife" because her behavior is not in harmony with the way. Kong Yingda explains this as an interpretation of the meaning of "do not take a wife" — one should not marry this woman because her behavior is not in accordance with propriety.

六四：困蒙，吝。獨遠於陽，處兩陰之中，闇莫之發，故曰“困蒙”也。困於蒙昧，不能比賢以發其志，亦以鄙矣，故曰“吝”也。[疏]正義曰：此釋六四爻辭也。六四在兩陰之中，去九二既遠，無人發去其童蒙，故曰困於蒙昧而有鄙吝。《象》曰：“困蒙”之吝，獨遠實也。陽稱實也。[疏]“《象》曰”至“獨遠實也”。○正義曰：“獨遠實”者，實謂九二之陽也。九二以陽，故稱實也。六三近九二，六五近上九，又應九二，唯此六四既不近二，又不近上，故云“獨遠實也”。○注“陽實也”。○正義曰：陽主生息，故稱實。陰主消損，故不得言實。

The text says: The fourth line, six four, is confined by ignorance, and there is regret and hardship. Wang Bi's commentary explains: The fourth line is the furthest from the yang line, and is sandwiched between two yin lines. It is dark and no one can open the way for it, so it is called "confined by ignorance." Being confined by ignorance and unable to approach a virtuous person to enlighten one's mind is indeed very foolish, so it is called "hardship." Kong Yingda's commentary explains: This is explaining the line statement of the fourth line. The fourth line is between two yin lines and is far away from nine two. No one can remove its ignorance, so it is said to be confined by ignorance and have hardship. The Image Commentary says: "Confined by ignorance" has regret and hardship because it is alone far away from the solid line. Wang Bi comments: A yang line is called "solid." Below is Kong Yingda's commentary on the part of the Image Commentary from "The Image says" to "alone far from the solid." The "Justice" says: The term "alone far from the solid" refers to the "solid" as nine two, the yang line. Nine two is yang, so it is called "solid." Six three is close to nine two, six five is close to the top nine and corresponds with nine two. Only six four is neither close to nine two nor to the top nine, so it is said "alone far from the solid." Below is the commentary on Wang Bi's statement "yang is solid." The "Justice" says: Yang is the master of growth and increase, so it is called "solid"; yin is the master of reduction and loss, so it cannot be called "solid."

六五：童蒙吉。以夫陰質居於尊位，不自任察而委於二，付物以能，不勞聰明，功斯克矣，故曰“童蒙吉”。[疏]正義曰：言六五以陰居於尊位，其應在二，二剛而得中，五則以事委任於二，不勞巳之聰明，猶若童稚蒙昧之人，故所以得吉也。《象》曰：“童蒙”之吉，順以巽也。委物以能，不先不為，“順以巽也”。[疏]“《象》曰”至“順以巽也”。正義曰：“順以巽也”，釋童蒙之吉，巽以順也，猶委物於二。順謂心順，巽謂貌順。故褚氏云：“順者，心不違也。巽者，外跡相卑下也。”○注“委物以能”至“順以巽也”。○正義曰：“委物以能”，謂委付事物與有能之人，謂委二也。“不先不為”者，五雖居尊位，而專委任於二，不在二先而首唱，是順於二也。“不為”者，謂不自造為，是委任二也。不先於二，是心順也；不自造為，是貌順也。

The text says: The fifth line, which is yin, is like a child who is still naive, and it is auspicious. Wang Bi's commentary explains: The fifth line, being yin and weak, occupies a position of honor, does not assert its own wisdom, but entrusts matters to nine two, allowing capable people to handle them, without using its own intelligence, thus achieving success, hence it is said "naive child is auspicious." Kong Yingda's commentary explains: The fifth line, being a yin line in a position of honor, corresponds to nine two. Nine two is strong and upright, occupying the central position. Therefore, the fifth line entrusts government affairs to nine two, without using its own intelligence, like a naive child, hence it is auspicious. The Image Commentary says: "Naive child" is auspicious because it is obedient in heart and respectful in appearance. Wang Bi's commentary explains: Entrusting matters to capable people, not taking the lead, nor acting on one's own initiative, this is "obedient and respectful." Below is Kong Yingda's commentary on the part of the Image Commentary from "The Image says" to "obedient and respectful." The "Justice" says: "Obedient and respectful" explains the reason for the auspiciousness of "naive child" — "respectful" means respectful and obedient, like entrusting matters to nine two. "Obedient" refers to inner obedience, "respectful" refers to external humility. Therefore, Chu Zhong said: "Obedient" means not going against, "respectful" means being humble in outward behavior. Below is the commentary on Wang Bi's explanation from "entrusting matters to capable people" to "obedient and respectful." The "Justice" says: "Entrusting matters to capable people" means entrusting matters to capable people, that is, to nine two. "Not taking the lead and not acting on one's own initiative" means that although the fifth line is in a position of honor, it solely entrusts matters to nine two, not taking the lead in initiating matters before nine two, which is obedience to nine two; "not acting on one's own initiative" means not acting independently, still meaning entrusting matters to nine two. Not taking the lead before nine two is inner obedience; not acting on one's own initiative is external humility.

上九：擊蒙，不利為寇，利禦寇。處蒙之終，以剛居上，能擊去童蒙，以發其昧者也，故曰“擊蒙”也。童蒙原發而已能擊去之，合上下之願，故莫不順也。為之捍禦，則物咸附之。若欲取之，則物咸叛矣，故“不利為寇，利禦寇”也。[疏]正義曰：處蒙之終，以剛居上，能擊去眾陰之蒙，合上下之願，故莫不順從也。若因物之來即欲取之而為寇害，物皆叛矣，故“不利為寇”也。若物從外來，為之捍禦，則物咸附之，故“利用禦寇”也。《象》曰：利用禦寇，上下順也。[疏]正義曰：所宜利為物禦寇者，由上下順從故也。言此爻既能發去眾蒙，以合上下之願，又能為之禦寇，故上下彌更順從也。

The text says: The line at the top (Upper Nine), strikes away ignorance; it is not suitable to act as an invading aggressor, but is appropriate to defend others against aggressors. Wang Bi's commentary explains: Upper Nine is at the end of the hexagram of "Obstinacy." With a yang line in the upper position, it can strike away the ignorance of the young and enlighten their confusion, hence it is called "Striking away Ignorance." The young naturally desire enlightenment, and Upper Nine is precisely able to remove their ignorance, thus aligning with the wishes of both above and below, so there is no opposition. If Upper Nine were to take advantage of the people's submission to seize control and impose harm, the people would all rebel, hence "Not suitable to be an aggressor, but suitable to defend against aggressors." Kong Yingda's commentary explains: Upper Nine is at the end of the hexagram of "Obstinacy." With a yang line in the upper position, it can remove the ignorance of the many yin lines, aligning with the wishes of both above and below, so there is no opposition. If one were to take advantage of the people's submission to seize control and impose harm, the people would all rebel, hence "Not suitable to be an aggressor." If external forces invade, Upper Nine defends the people, and the people all submit to it, hence "Suitable to defend against aggressors." The Image Commentary says: It is suitable to defend against aggressors because both above and below are in harmony. Kong Yingda's commentary explains: Upper Nine is suitable to defend against aggressors because both above and below are in harmony. This means that this line can remove the people's ignorance, align with the wishes of both above and below, and defend them against external threats, so both above and below are even more in harmony.

乾下坎上。需：有孚，光亨貞吉，利涉大川。[疏]正義曰：此需卦繫辭也。“需”者，待也。物初蒙稚，待養而成，無信即不立，所待唯信也，故云“需有孚”，言《需》之為體，唯有信也。“光亨貞吉”者，若能有信，即需道光明物得亨通，於正則吉，故云“光亨貞吉”也。“利涉大川”者，以剛健而進，即不患於險，乾德乃亨，故云“利涉大川”。《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。謂五也，位乎天位，用其中正，以此待物，需道畢矣，故“光亨貞吉”。

The hexagram "Need" has the lower trigram Qian (Heaven) and the upper trigram Kan (Water). The hexagram statement says: "Need" means to wait with sincerity, with brightness and smoothness, to maintain uprightness and gain good fortune, and it is favorable to cross a great river. Kong Yingda's commentary explains: this is the hexagram statement of "Need." "Need" means waiting. All things are in their initial stage, immature and needing nourishment to mature; without sincerity, they cannot stand firm. What is being waited for is the character "xin" (sincerity), so it says "Need with sincerity." This means the essence of the hexagram "Need" lies entirely in "xin." The phrase "bright, smooth, uprightness, and good fortune" means that if there is sincerity, the way of waiting becomes bright, all things can be smooth, and maintaining uprightness brings good fortune, hence "bright, smooth, uprightness, and good fortune." The phrase "favorable to crossing a great river" means that with the virtue of strength and perseverance, one does not fear obstacles. The virtue of Qian (Heaven) thus becomes smooth, hence "favorable to crossing a great river." The Commentary on the Judgment says: "Need" means waiting, because obstacles are in front. Being strong and vigorous without falling into difficulties, its meaning does not lead to hardship. "Need with sincerity, bright, smooth, uprightness, and good fortune" is because it is in the position of Heaven and can maintain uprightness and balance. Wang Bi's annotation explains: this refers to the line nine five. It is in the position of the Son of Heaven, using the virtue of uprightness and balance to deal with external things, thus the way of waiting is complete, hence "bright, smooth, uprightness, and good fortune."

[疏]“彖曰需須也”至“以正中也”。○正義曰：此釋需卦繫辭。需，須也。“險在前”者，釋需卦之名也，是需待之義，故云“需，須也”。“險在前”，釋所以需待由險難在前，故有待乃進也。“剛健而不陷，其義不困窮矣”者，解需道所以得亨，由乾之剛健，前雖遇險而不被陷滯，是其需待之義，不有困窮矣，故得“光亨貞吉”，由乾之德也。“需有孚，光亨貞吉，位乎天位以正中”者，此疊出需卦繫辭，然後釋之也。言此需體非但得乾之剛彊而不陷，又由中正之力也。以九五居乎天子之位，又以陽居陽，正而得中，故能有信，光明亨通而貞吉也。剛健而不陷，只由二象之德，位乎天位以正中，是九五之德也。凡卦之為體，或直取象而為卦德者，或直取爻而為卦德者，或以兼象兼爻而為卦德者，此卦之例是也。

Kong Yingda explains in the "Justice" section that this passage interprets the Hexagram Statement of the "Need" hexagram. "Need" means waiting. The phrase "danger is ahead" explains the origin of the name of the "Need" hexagram—since danger is present, waiting is necessary, hence "Need" means "to wait." The statement "danger is ahead" indicates why waiting is required, because danger lies ahead and waiting for the right time is necessary before proceeding. The phrase "the strong and upright do not fall into peril, its meaning is not to be in困境 or destitution" explains why waiting leads to success. This is because the lower trigram is Qian (Heaven), which is strong and upright, and although there is danger ahead, it does not cause entrapment, which is the essence of waiting, thus avoidingpredicament and destitution, hence achieving "bright success, firmness, and good fortune." This is due to the virtue of Qian. The statement "Need with sincerity, bright success, firmness, and good fortune, being in the position of Heaven and upright in the center" first reiterates the Hexagram Statement and then explains it: the nature of the "Need" hexagram is not only that it has the virtue of Qian's strength without falling into peril, but also relies on the virtue of being upright and centered. The fifth line, nine five, is in the position of the Son of Heaven and has a yang line in a yang position, thus being both upright and centered, hence possessing sincerity, bright success, firmness, and good fortune. "The strong and upright do not fall into peril" refers to the virtue of the two trigrams, while "being in the position of Heaven and upright in the center" refers to the virtue of the fifth line. Generally, the nature of a hexagram may be established directly by the trigrams, directly by a particular line, or by both the trigrams and the lines—this hexagram is an example of the latter.

○注“謂五也”至“光亨貞吉”。○正義曰：“需道畢矣”者，凡需待之義先須於信，後乃光明亨通於物而貞吉，能備此事，是須道終畢。五即居於天位，以陽居尊，中則不偏，正則無邪。以此待物，則所為皆成，故“需道畢矣”。

The Commentary explains Wang Bi's annotation from "this refers to the number five" to "light and prosperous, correct and auspicious." The "Justice" says: Wang Bi explains "the way of waiting is complete" to mean that the essence of waiting involves sincerity and trust first, then being able to illuminate and communicate with all things while maintaining correctness and achieving auspiciousness; when these aspects are all present, the way of waiting is complete. The ninth line, which occupies the position of the Son of Heaven, holds a Yang line in a noble position, is centered without bias, and is correct without deviation. Using such virtue to deal with external matters, all things will succeed, hence it is said "the way of waiting is complete."

利涉大川，往有功也。乾德獲進，往輒亨也。[疏]“利涉大川往有功也”。○正義曰：釋“利涉大川”之義，以乾剛健，故行險有功也。○注“乾德”至“亨也”。○正義曰：前云“剛健而不陷”，此云“往有功”，剛健即“乾”也。故“乾”德獲進，往而有功，即是往輒亨通也。此雖釋“利涉大川”，兼釋上“光亨”之義，由是“光亨”乃得“利涉大川”，故於利涉大川乃明亨也。

The Commentary on the Judgment says: "It is advantageous to cross great rivers," meaning that going forward will surely result in success. Wang Bi's annotation explains: The virtue of the Heaven Trigram is able to advance, thus achieving smooth progress with one movement. The following is Kong Yingda's explanation of the phrase "It is advantageous to cross great rivers, going forward will have success." The "Justice" says: This explains the meaning of "It is advantageous to cross great rivers" — because the lower trigram is Heaven, which is strong and vigorous, thus enabling success in crossing dangerous waters. The following explanation of Wang Bi's annotation from "The virtue of Heaven" to "smooth progress" is provided by the "Justice." It says: Previously, the Commentary on the Judgment discussed "strong and vigorous yet not falling into difficulties," and here it discusses "going forward and achieving success." The term "strong and vigorous" refers to Heaven. Therefore, the virtue of Heaven is able to advance, and going forward results in success, which means smooth progress with one movement. This sentence, although explaining "It is advantageous to cross great rivers," also simultaneously explains the meaning of the previous phrase "bright and smooth." Because of "bright and smooth," it is possible to "cross great rivers," so in the phrase "It is advantageous to cross great rivers," the principle of "smooth progress" is briefly mentioned.

《象》曰：雲上於天，需，君子以飲食宴樂。童蒙已發，盛德光亨，飲食宴樂，其在茲乎！[疏]“《象》曰”至“飲食宴樂”。○正義曰：坎既為險，又為雨，今不言險雨者，此象不取險難之義也。故不云“險”也。雨是巳下之物，不是須待之義，故不云“雨”也。不言天上有云，而言“雲上於天”者，若是天上有云，無以見欲雨之義，故云“雲上於天”。若言“雲上於天”，是天之慾雨，待時而落，所以明“需”大惠將施而盛德又亨，故君子於此之時“以飲食宴樂”。

The Image Commentary says: Clouds rising in the sky, this is the hexagram of Waiting; thus, the gentleman calmly waits for the right time in feasting and enjoyment. Wang Bi's commentary explains: When the young and naive have been enlightened, great virtue shines through and is unimpeded, and the joy of feasting and enjoyment is probably at this time. Below is Kong Yingda's explanation of the part from "The Image says" to "feasting and enjoyment" in the Image Commentary. The "Justice" says: The hexagram Kan can be taken as representing danger or rain; here, however, neither "danger" nor "rain" is mentioned, because this image does not signify danger, so it is not called "danger"; and rain is something that has already fallen, which does not fit the meaning of "waiting," so it is not called "rain." Instead of saying "clouds in the sky," it says "clouds rising to the sky," because if it were said that there are clouds in the sky, the meaning of rain about to fall would not be apparent; but by saying "clouds rising to the sky," it shows that rain is about to fall and is waiting for the right time, thus indicating that the great grace of the hexagram of Waiting is about to be implemented and great virtue is again unimpeded, so the gentleman at this time "feasts and enjoys" and calmly waits.

初九：需于郊，利用恆，無咎。居需之時，最遠於難，能抑其進以遠險待時，雖不應幾，可以保常也。[疏]正義曰：但難在於坎，初九去難既遠，故待時在於郊。郊者是境上之地，亦去水遠也。“利用恆，無咎”者，恆，常也，遠難待時以避其害，故宜利保守其常，所以無咎，猶不能見幾速進，但得無咎而已。《象》曰：“需于郊”，不犯難行也。“利用恆無咎”，未失常也。[疏]正義曰：“不犯難行”者，去難既遠，故不犯難而行，“未失常”者，不敢速進，遠難待時，是未失常也。

The text says: The first line, "Initial Nine," is in the wilderness waiting, suitable for maintaining constancy, without fault. Wang Bi's commentary explains: "Initial Nine" is in a time of waiting, farthest from danger, able to restrain itself from advancing rashly, thus avoiding danger and waiting for the right opportunity; although it cannot act promptly when the opportunity arises, it can preserve the constant way. Kong Yingda's commentary explains: danger is in the upper trigram Kan, and "Initial Nine" is farthest from danger, so it waits in the wilderness. "Jiao" refers to the border of the state, just as it is far from water. What is meant by "favorable for constancy, without fault" is that "constancy" refers to the constant way; by staying away from danger and waiting for the right opportunity to avoid harm, it is suitable to maintain the constant way, thus without fault. Although it cannot act promptly when the opportunity arises, it can still avoid fault. The "Image Commentary" says: "Waiting in the wilderness" means not facing danger; "favorable for constancy, without fault" means not losing the constant way. Kong Yingda's commentary explains: "Not facing danger" is because it is far from danger, thus not taking risks; "not losing the constant way" means it does not rush forward, avoids danger, and waits for the right opportunity, thus not losing the constant way.

九二：需于沙，小有言，終吉。將近於難，故曰“需于沙”也。不至致寇，故曰“小有言”也。近不逼難，遠不後時，履健居中，以待其會，雖“小有言”，以吉終也。[疏]正義曰：沙是水傍之地，去水漸近，待時於沙，故難稍近。雖未致寇，而“小有言”以相責讓。“近不逼難，遠不後時”，但“履健居中，以待要會”，雖小有責讓之言，而終得其吉也。《象》曰：“需于沙”，衍在中也。雖“小有言”，以終吉也。[疏]正義曰：“需于沙衍在中”者，衍謂寬衍，去難雖近，猶未逼於難，而寬衍在其中也，故“雖小有言，以吉終也”。

The text says: Nine in the Second Line, waiting on the sand, has slight verbal blame, but ultimately attains good fortune. Wang Bi's commentary explains: Nine in the Second Line gradually approaches danger, hence "waiting on the sand"; it has not yet attracted strong enemies, so it only mentions "a little verbal blame." It is not close enough to be forced into danger, nor far enough to miss the opportunity. It maintains firm strength and occupies the central position, waiting for the convergence of the right moment. Although there is "a little verbal blame," it ultimately ends in good fortune. Kong Yingda's commentary explains: Sand is a place by the water, closer to the water than before, waiting on the sand for the right time, so danger is gradually approaching. Although it has not yet attracted enemies, there is already some minor verbal criticism. As Wang Bi said, "not close enough to be forced into danger, nor far enough to miss the opportunity," it merely "maintains firm strength and occupies the central position, waiting for the convergence of the right moment," hence although there is some minor criticism, it ultimately ends in good fortune. The Image Commentary says: "Waiting on the sand," because the spacious area is within it; although "a little verbal blame," it ultimately attains good fortune. Kong Yingda's commentary explains: what is meant by "waiting on the sand and spaciousness is within it," "spaciousness" refers to roominess; although close to danger, it has not yet been forced by danger, there is still some roominess within, hence "although a little verbal blame, it ends in good fortune."

九三：需于泥，致寇至。以剛逼難，欲進其道，所以招寇而致敵也。猶有須焉，不陷其剛。寇之來也，自我所招，敬慎防備，可以不敗。[疏]正義曰：泥者，水傍之地，泥溺之處，逼近於難，欲進其道，難必害已。故致寇至，猶且遲疑而需待時，雖即有寇至，亦未為禍敗也。

The text says: The Third Line, in the mud waiting, invites the arrival of strong enemies. Wang Bi's commentary explains: The Third Line, with a yang yang force approaching danger, wishes to promote its own aspirations, thus inviting strong enemies and rivals. However, it still waits, not losing its strong virtue. The coming of strong enemies is due to its own actions; as long as it remains respectful and cautious, and takes strict precautions, it will not suffer defeat. Kong Yingda's commentary explains: "Mud" refers to the land by the water, a place of sinking; the Third Line approaches danger yet still wishes to advance its own aspirations, so danger will surely harm itself, thus inviting strong enemies. However, it still hesitates and waits for the right moment, so even though strong enemies arrive, it does not lead to disaster.

《象》曰：“需于泥”，災在外也。白我致寇，敬慎不敗也。[疏]正義曰：“災在外”者，釋“需于泥”之義，言為“需”雖復在泥，泥猶居水之外，即災在身外之義，未陷其剛之義，故可用“需”以免。“自我致寇，敬慎不敗”者，自，由也，由我欲進而致寇來，已若敬慎，則不有禍敗也。

The Image Commentary says: "Waiting in the mud" means that disaster is still outside. Here, the original text "bai wo zhi kou" should be read as "zi wo zhi kou," with "bai" interpreted as "zi," meaning that disaster is brought about by oneself. As long as one is respectful and cautious, there will be no failure. Kong Yingda's commentary explains that "disaster is outside" clarifies the meaning of "waiting in the mud" — although one is in the mud, the mud is still outside the water, meaning that disaster is still outside oneself and has not yet overwhelmed one's strong virtue, so one can still use the method of waiting to avoid disaster. "Self-inflicted disaster, respect and caution lead to no failure" means that "self" is the cause; because I wanted to advance, I invited strong enemies. As long as I am respectful and cautious, I will not suffer disaster or failure.

六四：需于血，出自穴。凡稱血者，陰陽相傷者也。陰陽相近而不相得，陽欲進而陰塞之，則相害也。穴者，陰之路也，處坎之始，居穴者也。九三剛進，四不能距，見侵則闢，順以聽命者也，故曰“需于血，出自穴”也。[疏]“六四需于血出自穴”。○正義曰：“需于血”者，謂陰陽相傷，故有血也。九三之陽而欲上進，此六四之陰而塞其路，兩相妨害，故稱“血”。言待時於血，猶待時於難中也。“出自穴”者，穴即陰之路也，而處坎之始，是居穴者也。三來逼己，四不能距，故出此所居之穴以避之，但順以聽命而得免咎也，故《象》云“需于血，順以聽命”也。

The text says: The sixth line four is waiting in the midst of blood, emerging from the hole. Wang Bi's commentary explains: Whenever the term "blood" is mentioned, it refers to the mutual injury between yin and yang. Yin and yang are close to each other but do not harmonize; yang advances while yin blocks it, thus causing mutual harm. "Hole" refers to the passage of yin; line six four is located at the beginning of the Kan trigram, which is exactly the position of someone residing in the hole. Line nine three, being strong and advancing, is unable to be resisted by line six four. Upon encountering pressure, line six four retreats, yielding and obeying, hence it is said "waiting in blood, emerging from the hole." Below is Kong Yingda's explanation of the phrase "waiting in blood, emerging from the hole." The "Justice" states: "Waiting in blood" refers to the mutual injury between yin and yang, thus resulting in blood. Line nine three's yang wishes to advance, while line six four's yin blocks its path, causing mutual obstruction, hence it is called "blood." Waiting in blood signifies waiting in peril. "Emerging from the hole" refers to "hole" being the passage of yin; line six four is at the beginning of the Kan trigram, which is exactly the position of someone residing in the hole. Line nine three approaches and pressures, and line six four cannot resist, so it leaves the hole to avoid it, yielding and obeying, thus avoiding blame. Therefore, the Image Commentary says "waiting in blood, yielding and obeying."

○注“凡稱血者”至“出自穴也”。○正義曰：“凡稱血”者，陰陽相傷者也，即坤之上六“其血玄黃”是也。“穴者陰之路也”者，凡孔穴穿道，皆是幽隱，故云“陰之路也”。“處坎之始，居穴”者，坎是坎險，若處坎之上，即是出穴者也，處坎之始，是居穴者也。但易含萬象，此六四一爻，若以戰鬥言之，其出則為血也；若以居處言之，其處則為穴也。穴之與血，各隨事義也。

The Justification explains that Wang Bi’s commentary on the passage from 「凡称血者」 to 「出自穴也」 discusses the concept of “blood” as representing injury between yin and yang, with the example given from the “Kun” hexagram’s sixth line, 「其血玄黄」 (its blood is black and yellow). Wang Bi explains that 「穴者阴之路也」 (a hole is the path of yin) because all holes and passages are deep and hidden, thus belonging to yin. He further explains 「处坎之始, 居穴」 (being in the beginning of Kan, residing in a hole) because Kan represents danger; if one is at the upper position of Kan, they are already out of the hole; if at the beginning of Kan, they are still within the hole. However, the “Zhou Yi” encompasses all phenomena. Regarding the sixth line of the hexagram, if viewed from the perspective of conflict, its action is expressed as “blood”; if viewed from the perspective of dwelling, its location is expressed as “hole.” The imagery of “blood” and “hole” varies according to the context of the matter being discussed.

《象》曰：“需于血”，順以聽也。九五：需于酒食，貞吉。“需”之所須，以待達也。已得天位，暢其中正，無所復須，故酒食而已獲“貞吉”也。[疏]正義曰：“需于酒食貞吉”者，五既為需之主，已得天位，無所復需，但以需待酒食以遞相宴樂而得貞吉。《象》曰：“酒食貞吉”，以中正也。[疏]正義曰：釋“酒食貞吉”之義，言九五居中得正，“需”道亨通，上下無事也。

The Image Commentary says: "Waiting in blood" indicates following and obeying orders. The text also says: the fifth line, nine five, waits in the midst of wine and food, maintaining uprightness and achieving good fortune. Wang Bi's commentary explains: waiting is done in order to wait for the time of success; since nine five has already attained the position of the Son of Heaven, the virtue of being in the center and upright has already been fully expressed, so there is nothing more to wait for, and thus he can calmly enjoy wine and food, thereby achieving "uprightness and good fortune." Kong Yingda's commentary explains: the phrase "waiting in wine and food brings uprightness and good fortune" refers to the fact that nine five, as the main line of the hexagram of Waiting, has already attained the position of the Son of Heaven and has nothing more to wait for, so he calmly enjoys wine and food, thus achieving "uprightness and good fortune." The Image Commentary says: "waiting in wine and food brings uprightness and good fortune" because it is in the center and has attained uprightness. Kong Yingda's commentary explains: this is explaining the meaning of "waiting in wine and food brings uprightness and good fortune" — nine five is in the center and has attained the upright position, the way of waiting has already become smooth, and both above and below are safe and peaceful.

上六：入于穴，有不速之客三人來，敬之，終吉。六四所以“出自穴”者，以不與三相得而塞其路，不闢則害，故不得不“出自穴”而闢之也。至於上六，處卦之終，非塞路者也。與三為應，三來之已，乃為己援，故無畏害之闢，而乃有入穴之固也。三陽所以不敢進者，須難之終也。難終則至，不待召也。己居難終，故自來也。處無位之地，以一陰而為三陽之主，故必敬之而後終吉。

The text says: The sixth line at the top, the yao enters the cave; there are three guests who come without being invited. They are treated with respect, and in the end, good fortune is obtained. Wang Bi's commentary explains: The reason why the fourth line, six, needs to "come out of the cave" is because it does not harmonize with the third line, nine, and blocks its path. If it does not retreat, it will suffer, so it must leave the cave to avoid harm. When it reaches the sixth line at the top, it is at the end of the entire hexagram and is not the one blocking the way. It harmonizes with the third line, nine, and the coming of the third line is actually assistance for itself. Therefore, there is no need to fear harm and avoid it; instead, it can reside safely in the cave and gain firmness. The three yang lines in the lower trigram dare not advance because they are waiting for the end of danger. Once the danger is over, they come on their own, without needing to be summoned. The sixth line at the top is located at the end of danger, so the three yang lines come naturally. The sixth line is in a position without an official post, and as a yin line, it is the master of the three yang lines. Therefore, it must be treated with respect, and only then can it ultimately achieve good fortune.

[疏]“上六”至“敬之終吉”。○正義曰：“上六入于穴”者，上六陰爻，故亦稱“穴”也。上六與三相應，三來之已，不為禍害，乃得為已援助，故上六無所畏忌，乃“入于穴”而居也。“有不速之客三人來”者，速，召也，不須召喚之客有三人自來。三人謂“初九”、“九二”、“九三”。此三陽務欲前進，但畏於險難，不能前進。其難既通，三陽務欲上升，不須召喚而自來，故云“有不速之客三人來”也。“敬之終吉”者，上六居無位之地，以一陰而為三陽之主，不可怠慢，故須恭敬此三陽，乃得終吉。

The "Justice" states: The phrase "the upper six enters the cave" refers to the upper six, which is a yin line, hence it is called "cave." The upper six corresponds with the nine in the third position. The nine in the third position approaches without causing harm, but instead provides support, so the upper six has no fear and enters the cave to reside. The phrase "three uninvited guests come" refers to "speed" meaning to summon; guests who come without being summoned are three in number, referring to the initial nine, the nine in the second position, and the nine in the third position. These three yang lines originally intended to advance, but were unable to proceed due to fear of danger; once the danger is resolved, the three yang lines all move upward without being summoned, hence it is said "three uninvited guests come." The phrase "reverence will ultimately bring good fortune" refers to the upper six being in a position without official status, yet acting as the master of the three yang lines. It cannot be careless, so it must show reverence to these three yang lines in order to ultimately achieve good fortune.

《象》曰：不速之客來，“敬之終吉”，雖不當位，未大失也。處無位之地，不當位者也。敬之則得終吉，故雖不當位，未大失也。[疏]正義曰：“雖不當位未大失”者，釋“敬之終吉”之義。言已雖不當位，而以一陰為三陽之主，若不敬之，則有凶害。今由己能敬之，雖不當位，亦未有大失，言初時雖有小失，終久乃獲吉，故云“未大失”也。且《需》之一卦，須待難通，其於六爻，皆假他物之象以明人事，待通而亨，須待之義。且凡人萬事，或有去難遠近，須出須處，法此六爻，即萬事盡矣，不可皆以人事曲細比之。《易》之諸爻之例，並皆放此。

The Image Commentary says: When a guest comes without being invited, "respecting him will ultimately lead to good fortune"; although the position is not appropriate, there is no great mistake. Wang Bi's commentary explains: The sixth line at the top is in a position without an official post, which is called "not in the right position"; being respectful to the guest leads to good fortune, so even though it is not in the right position, there is no great error. Kong Yingda's commentary explains: The phrase "although not in the right position, there is no great mistake" is to explain the meaning of "respecting him will ultimately lead to good fortune" — although the sixth line at the top is not in the right position, it is a yin line serving three yang lines; if it does not show respect, there will be misfortune. Now, because it shows respect, even though it is not in the right position, there is no great mistake. This means that although there may be minor errors at first, the end will be auspicious, so it is said "no great mistake." Furthermore, the hexagram of Need throughout discusses waiting for the resolution of danger, and all six lines use external symbols to explain human affairs: when the danger is resolved, things become smooth, which is the meaning of "waiting." All human affairs, some are far from danger, some are close to danger, some should go out, some should stay, by following the six lines, the principles of all things are included, there is no need to compare each line with trivial human affairs. The general principles of all lines in the Zhou Changes should be understood in this way.

坎下乾上。訟：有孚，窒惕，中吉，窒謂窒塞也。皆惕，然後可以獲中吉。[疏]正義曰：窒，塞也。惕，懼也。凡訟者，物有不和，情相乖爭而致其訟。凡訟之體，不可妄興，必有信實，被物止塞，而能惕懼，中道而止，乃得吉也。

The Hexagram of Strife has the Lower Trigram as Kan (Water) and the Upper Trigram as Qian (Heaven). The Hexagram Statement says: Strife arises from sincerity being obstructed; if one maintains vigilance and stops halfway, it will be auspicious. Wang Bi's commentary explains: "Zhi" means obstruction; only by maintaining constant caution can one achieve "middle auspiciousness." Kong Yingda's commentary explains: "Zhi" means blockage, and "ti" means fear. All disputes arise from mutual discord and conflicting reasons leading to litigation. The nature of strife should not be lightly initiated; one must have genuine sincerity, be obstructed by the other party, remain cautious, and stop halfway to achieve auspiciousness.

終凶。利見大人，不利涉大川。[疏]正義曰：“終凶”者，訟不可長，若終竟訟事，雖復窒惕，亦有凶也。“利見大人”者，物既有訟，須大人決之，故“利見大人”也。“不利涉大川”者，以訟不可長，若以訟而往涉危難，必有禍患，故“不利涉大川”。

The Hexagram Statement continues: to persist in litigation until the end will result in misfortune. It is advantageous to meet a great person, but not to cross a great river. Kong Yingda's commentary explains: the phrase 'final misfortune' means that litigation should not be prolonged; even if one is genuinely sincere and cautious, reaching the final stage of litigation still brings danger. The phrase 'advantageous to meet a great person' means that since litigation has occurred, one must have a great person to judge it, hence 'advantageous to meet a great person'. The phrase 'unfavorable to cross a great river' is because litigation should not be prolonged; if one carries on with litigation while facing danger, it will certainly bring calamity, hence 'unfavorable to cross a great river'.

《彖》曰：訟，上剛下險，險而健，訟。“訟有孚，窒惕中吉”，剛來而得中也。“終凶”，訟不可成也。“利見大人”，尚中正也。“不利涉大川”，入于淵也。凡不和而訟，無施而可，涉難特甚焉。唯有信而見塞懼者，乃可以得吉也。猶復不可終，中乃吉也。不閉其源使訟不至，雖每不枉而訟至終竟，此亦凶矣。故雖復有信，而見塞懼，猶不可以為終也。故曰“訟有孚，窒惕中吉，終凶”也。無善聽者，雖有其實，何由得明？而令有信塞懼者得其“中吉”，必有善聽之主焉，其在二乎？以剛而來正夫群小，斷不失中，應斯任也。

The Commentary on the Judgment says: The hexagram of litigation, the upper trigram is strong and vigorous, the lower trigram is dangerous and treacherous. The inner nature is treacherous while the outer appearance is strong, thus leading to litigation. "Litigation with sincerity, blocked and cautious in the middle is auspicious" because the strong line comes down and occupies the central position. "Ultimately it is inauspicious" means that litigation should not be pursued to the end. "It is advantageous to see a great person" refers to the preference for a judge who is centered and upright. "It is not advantageous to cross a great river" means that such an action would lead to falling into a deep abyss. Wang Bi's commentary explains: Those who litigate due to discord, no matter what they do, will find it difficult to succeed, and attempting to go through dangerous situations is especially inappropriate. Only those who are sincere in their intentions, blocked by obstacles, and cautious in their hearts may achieve auspiciousness. Even so, they should not pursue litigation to the end; stopping midway is auspicious. If the source of litigation is not blocked and the dispute does not arise in the first place, then even if every appeal is just and no one is wronged, continuing the litigation until the end will still result in inauspiciousness. Therefore, even with sincerity, being blocked, and being cautious, one should not pursue litigation to the end, hence the hexagram states, "Litigation with sincerity, blocked and cautious in the middle is auspicious, ultimately inauspicious." If there is no one skilled in adjudicating disputes, then even if one has a genuine case, on what basis can one be justified? To enable those who are sincere, blocked, and cautious to achieve "auspiciousness in the middle," there must be a skilled judge. This person is probably the Nine in the Second. It comes down with yang strength to correct the minor persons, adjudicates without losing the middle path, and is exactly suited for this role.

[疏]“《彖》曰訟上剛下險”至“入于淵也”。正義曰：此釋繇辭之義。“訟，上剛下險，險而健，訟”者，上剛即乾也，下險即坎也，猶人意懷險惡，性又剛健，所以訟也。此二句因卦之象以顯有訟之所由。案：上“需”，須也，以釋卦之名。此《訟卦》不釋“訟”名者，“訟”義可知，故不釋也。諸卦其名難者則釋之，其名易者則不釋之，他皆仿此。“訟有孚，窒惕中吉，剛來而得中”者，先疊出訟之繇辭，以“剛來而得中”者，釋所以訟得其“有孚，窒惕中吉”者，言中九二之剛，來向下體而處下卦之中，為訟之主，而聽斷獄訟，故訟者得其“有孚，窒惕中吉”也。“終凶，訟不可成”者，釋“終凶”之義，以爭訟之事，不可使成，故“終凶”也。“利見大人，尚中正”者，釋“利見大人”之義。所以於訟之時，利見此大人者，以時方鬥爭，貴尚居中得正之主而聽斷之。“不利涉大川，入於淵”者，釋“不利涉大川”之義。若以訟事往涉於川，即必墜於深淵而陷於難也。

The Commentary on the Judgment explains the meaning of the Hexagram Statement. It says, "Strife: the upper is strong and the lower is dangerous, dangerous yet strong, hence strife." The upper strong refers to the Qian trigram (Heaven), and the lower dangerous refers to the Kan trigram (Water). This is like a person harboring evil intentions and being strong-willed, thus leading to disputes. These two sentences explain the cause of strife based on the trigram image. Note: In the previous hexagram, Xu, the Commentary on the Judgment explained the name "Xu" as "waiting." Here, the hexagram of Strife does not explain the term "strife," because the meaning of "strife" is clear and does not need explanation. Generally, if the hexagram name is difficult to understand, it is explained; if it is easy to understand, it is not. Other hexagrams follow the same pattern. "Strife with sincerity, being cautious and alert, middle is auspicious" first repeats the Hexagram Statement of Strife, then explains why strife can result in "sincerity, caution and alertness, middle is auspicious" by saying that the Nine in the Second, a strong line, comes down to the lower trigram and occupies the middle position of the lower trigram, acting as the judge of disputes, so those involved in litigation can achieve "sincerity, caution and alertness, middle is auspicious." "Ending in misfortune, strife cannot be resolved" explains the meaning of "ending in misfortune" — since strife cannot be resolved, it ends in misfortune. "Beneficial to see a great man, upholding the middle and uprightness" explains the meaning of "beneficial to see a great man" — during strife, it is beneficial to see a great man because at this time, the situation is one of conflict, and it is important to have a person in the middle who is upright to judge. "Not beneficial to cross a great river, entering the abyss" explains the meaning of "not beneficial to cross a great river" — if one attempts to cross a great river with a dispute, one will surely fall into the abyss and face danger.

○注“凡不和而訟”至“應斯任也”。○正義曰：“無施而可”者，言若性好不和，又與人鬥訟，即無處施設而可也。言所往之處皆不可也。“涉難特甚焉”者，言好訟之人，習常施為，己且不可，若更以訟涉難，其不可特甚焉，故云“涉難特甚焉”。“中乃吉”者，謂此訟事以中途而止，乃得吉也。前注云“可以獲中吉”。謂獲中止之吉。“不閉其源，使訟不至”者，若能謙虛退讓，與物不競，即此是閉塞訟之根源，使訟不至也。今不能如此，是不閉塞訟源，使訟得至也。“雖每不枉而訟至終竟”者，謂雖每訴訟陳其道理，不有枉曲，而訟至終竟，此亦凶矣。

The Commentary explains Wang Bi’s annotations from 「凡不和而讼」 to 「应斯任也.」 The “Justice” says: Wang Bi explains 「无施而可」 to mean that if a person is by nature inclined to discord and also engages in lawsuits, then there is nowhere he can act appropriately, meaning he cannot go anywhere without encountering difficulties. 「涉难特甚焉」 refers to those who are fond of lawsuits; their conduct is already improper in ordinary circumstances. If they further involve themselves in dangerous situations with lawsuits, their misbehavior becomes even worse, hence 「涉难特甚焉.」 「中乃吉」 means that this lawsuit can only result in good fortune if it is stopped midway; the previous note saying “can obtain medium good fortune” refers to the good fortune gained from stopping the lawsuit in the middle. 「不闭其源, 使讼不至」 means that if one is humble and avoids contention, not competing with others, this is like blocking the source of disputes, preventing lawsuits from arising. Now, since we cannot reach this level, we have not blocked the source of disputes, hence lawsuits come to us. 「虽每不枉而讼至终竟」 means that even if one can always present just arguments and never wrong others, if the lawsuit continues until the end, it will still result in misfortune.

《象》曰：天與水違行，訟。君子以作事謀始。“聽訟，吾猶人也。必也使無訟乎？”無訟在於謀始，謀始在於作制。契之不明，訟之所以生也。物有其分，職不相濫，爭何由興？訟之所以起，契之過也。故有德司契而不責於人。

The Image Commentary says: Heaven moves westward, water flows eastward, the two moving in opposite directions, this is the Hexagram of Strife; the gentleman learns from this to plan the beginning of affairs carefully. Wang Bi cites Confucius' words from the Analects, Chapter Yan Yuan: "When I hear a case, I am like others. But if I must differ, it is that I would rather there be no cases at all." To achieve no cases, one must plan the beginning well; to plan the beginning well, one must establish systems. If the terms of a contract are not clear, this is the root of disputes. If everyone fulfills their proper roles and does not overstep, where would disputes arise? Disputes arise because of the poor drafting of contracts. Therefore, the Dao De Jing says that a person of virtue administers contracts but does not demand compliance from others.

[疏]“天與水違行訟”至“作事謀始”。○正義曰：天道西轉，水流東注，是天與水相違而行，相違而行，象人彼此兩相乖戾，故致訟也。不云“水與天違行”者，凡訟之所起，必剛健在先，以為訟始，故云“天與水違行”也。“君子以作事謀始”者，物既有訟，言君子當防此訟源。凡欲興作其事，先須謀慮其始。若初始分職分明，不相干涉，即終無所訟也。○注“聽訟”至“不責於人”。○正義曰：“訟之所以起，契之過”者，凡鬥訟之起，只由初時契要之過，謂作契要不分明。“有德司契”者，言上之有德司主契要，而能使分明以斷於下，亦不須責在下之人有爭訟也。“有德司契”之文，出《老子》經也。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Kong Yingda explains the section from "Heaven and Water Move in Opposite Directions, Hence Strife" to "A Gentleman Should Plan the Beginning of Affairs" in the Image Commentary. The "Justice" says: Heaven moves westward, while water flows eastward, which is why Heaven and Water move in opposite directions; moving in opposite directions symbolizes people acting against each other, thus causing disputes. The text says "Heaven and Water move in opposite directions" rather than "Water and Heaven move in opposite directions" because the origin of disputes is always initiated by the strong party, which becomes the starting point of the dispute. Therefore, "Heaven" is placed first. The phrase "A Gentleman Should Plan the Beginning of Affairs" means that since disputes exist among people, a gentleman should prevent the source of disputes: whenever he undertakes an affair, he should plan its beginning carefully. If the initial roles are clearly defined and people do not interfere with each other, there will be no disputes in the end. The following explanation is of Wang Bi's commentary from "Listening to Disputes" to "Not Blaming Others." The "Justice" says: Wang Bi explains "Disputes arise from the failure to fulfill the contract," meaning disputes occur because the terms of the contract were not clearly defined at the beginning. The phrase "Those with virtue manage the contract" means that those in authority with virtue oversee the contract, and by clearly defining the terms, they can adjudicate matters below, thus not needing to blame others for disputes. The phrase "Those with virtue manage the contract" comes from the "Laozi."

初六：不永所事，小有言，終吉。處訟之始，訟不可終，故“不永所事”，然後乃吉。凡陽唱而陰和，陰非先唱者也。四召而應，見犯乃訟。處訟之始，不為訟先，雖不能不訟，而了訟必辯明矣。[疏]“初六”至“小有言終吉”。○正義曰：“不永所事”者，永，長也，不可長久為鬥訟之事，以“訟不可終”也。“小有言，終吉”者，言“終吉”者，言初六應於九四。然九四剛陽，先來非理犯己，初六陰柔，見犯乃訟，雖不能不訟，是不獲己而訟也，故“小有言”；以處訟之始，不為訟先，故“終吉”。○注“處訟之始”至“必辯明也”。○正義曰：“處訟之始”者，始入訟境，言訟事尚微，故云“處訟之始”也。“不為訟先”者，言己是陰柔，待唱乃和，故云“不為訟先也”。

The text says: The first line of the yao, does not prolong the case, there is slight verbal dispute, and in the end it brings good fortune. Wang Bi's commentary explains: The first line is at the beginning of a dispute, and disputes should not be carried on indefinitely, so "not prolonging the matter," which brings good fortune. In general, when a yang initiates and a yin responds, the yin is not the one who starts the dispute; the ninth line four calls, and the first line responds, only taking action after being wronged. It is at the beginning of a dispute, not taking the initiative in starting the dispute, although it is necessary to bring a case, but after the case is settled, the right and wrong will certainly be clearly distinguished. The following is Kong Yingda's explanation of the text from "initial line" to "a little verbal dispute, ultimately good fortune." The "Justice" says: What is meant by "not prolonging the matter" is that "yong" means long; one should not prolong the matter of dispute, because "dispute cannot last." What is meant by "a little verbal dispute, ultimately good fortune" is that the first line corresponds with the ninth line four; however, the ninth line four is a strong yang, first coming without reason to wrong the first line, while the first line, being yin and soft, only brings a case after being wronged. Although it is not possible not to bring a case, it is a case brought out of necessity, so it is only "a little verbal dispute"; also, because it is at the beginning of the dispute and does not take the initiative in starting the dispute, it "ultimately brings good fortune." The following is an explanation of Wang Bi's commentary from "being at the beginning of a dispute" to "the right and wrong will certainly be clearly distinguished." The "Justice" says: Speaking of "being at the beginning of a dispute" means that one has just entered the realm of dispute, and the dispute is still very slight, so it is said "being at the beginning of a dispute." Speaking of "not being the one to start the dispute" means that one is of a yin and soft nature, waiting for the other side to start before responding, so it is said "not being the one to start the dispute."

《象》曰：“不永所事”，訟不可長也。雖“小有言”，其辯明也。[疏]正義曰：“訟不可長”者，釋“不永所事”，以訟不可長，故不長此鬥爭之事。“其辯明”者，釋“小有言”，以訟必辯析分明。四雖初時犯己，己能辯訟，道理分明，故初時“小有言”也。

The Image Commentary says: "Not prolonging the matter" is because disputes cannot be prolonged; although "there is a little talk," the right and wrong are clearly distinguished. Kong Yingda's commentary explains "disputes cannot be prolonged" as interpreting "not prolonging the matter" — precisely because disputes cannot be prolonged, so one does not continue the conflict. "The clarity of the distinction" explains "there is a little talk" — once a dispute arises, one must certainly clarify the right and wrong. Although Nine in the Fourth initially infringed upon itself, it was able to argue its case and clearly distinguish the right and wrong, so at first there was only "a little talk."

九二：不克訟，歸而逋其邑。人三百戶，無眚。以剛處訟，不能下物，自下訟上，宜其不克。若能以懼歸竄其邑，乃可以免災。邑過三百，非為竄也。竄而據強，災未免也。

The text says: Nine in the Second Line, when involved in a lawsuit, fails to win, retreats to his own fiefdom to hide; the fiefdom has only three hundred households, so there is no calamity. Wang Bi's commentary explains: Nine in the Second, with a strong yang nature, is in a dispute, unwilling to submit to others, and as a lower position suing a higher one, it is appropriate that he does not win. If he can feel fear and retreat to his own fiefdom to hide, he can avoid calamity; but if the fiefdom exceeds three hundred households, then it is not considered hiding—returning yet still holding a strong territory, calamity cannot be avoided.

[疏]“九二”至“三百戶無眚”。○正義曰：“不克訟”者，克，勝也；以剛處訟，不能下物，自下訟上，與五相敵，不勝其訟，言訟不得勝也。“歸而逋其邑”者，訟既不勝，怖懼還歸，逋竄其邑。若其邑強大，則大都偶國，非逋竄之道。“人三百戶，無眚”者，若其邑狹少，唯三百戶乃可也。“三百戶”者，鄭注《禮記》云：“小國下大夫之制。”又鄭注《周禮·小司徒》云：方十里為成，九百夫之地，溝渠、城郭、道路三分去其一，餘六百夫。又以田有不易，有一易，有再易，定受田三百家。即此“三百戶”者，一成之地也。鄭注云：不易之田，歲種之；一易之田，休一歲乃種；再易之地，休二歲乃種。言至薄也。苟自藏隱，不敢與五相敵，則無眚災。○注“以剛處訟”至“災未免也”。○正義曰：“若能以懼歸竄其邑，乃可免災”者，如此注意，則經稱“其邑”二字連上為句，“人三百戶”合下為句。

The Heavenly Stems are: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui. The Earthly Branches are: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai. The Trigrams are: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth). Kong Yingda explains from "Nine in the Second" to "three hundred households without calamity." The "Justice" says: "Not being able to win the lawsuit" refers to "克" meaning victory; Nine in the Second, being strong and in a dispute, refuses to submit to others, and sues a superior, opposing Nine in the Fifth, thus failing to win the case, meaning the lawsuit cannot be won. "Returning and fleeing to his territory" means that since the lawsuit cannot be won, he is anxious and returns, hiding in his territory; if this territory is strong, it becomes "a large city capable of opposing a state," which is not the way of hiding. "Three hundred households, without calamity" means the territory should be small, only three hundred households. Regarding "three hundred households," Zheng Xuan's commentary on the "Book of Rites" says that this is the standard for a lower-ranking official in a small state; Zheng Xuan's commentary on the "Rites of Zhou: Xiao Sizhu" also says: a square area of ten li is one "cheng," which is nine hundred mu of land, minus one third for ditches, city walls, and roads, leaving six hundred mu; also, because some land is not left fallow, some is left fallow every year, and some every two years, the actual land granted is equivalent to three hundred households. Here, "three hundred households" refers exactly to one "cheng." Zheng Xuan's commentary also says: land not left fallow can be planted every year; land left fallow every year is planted after one year of rest; land left fallow every two years is planted after two years of rest—this shows the land is extremely poor. If Nine in the Second hides and does not challenge Nine in the Fifth, there will be no calamity. The following explanation of Wang Bi's commentary from "Using strength in a lawsuit" to "calamity cannot be avoided" is given. The "Justice" says: Wang Bi says, "If one can return and hide in his territory, then calamity can be avoided." According to the commentary, the phrase "its territory" in the text should be connected with the previous sentence as "returning and fleeing to his territory," and "three hundred households" should be connected with the following sentence as "three hundred households, without calamity."

《象》曰：“不克訟”，歸逋竄也。自下訟上，患至掇也。[疏]正義曰：“歸逋竄”者，釋歸而逋邑，以訟之不勝，故退歸逋竄也。“患至掇”者，掇猶拾掇也。自下訟上，悖逆之道，故禍患來至，若手自拾掇其物，言患必來也。故王肅云：“若手拾掇物然。”

The Image Commentary says: "Not being able to win a lawsuit" means retreating and hiding; when a lower position sues an upper position, the calamity comes as easily as reaching out to pick something up. Kong Yingda's commentary explains "returning to hide" as interpreting "returning and fleeing from the city" — because one cannot win the case, so one retreats and hides. "Calamity comes by picking up" refers to "picking up" as in taking something; when a lower position sues an upper position, it is an act of rebellion, so calamity comes knocking, just as if one reaches out to pick something up, meaning the calamity is certain to arrive. Therefore, Wang Su said: it is like picking something up with one's own hands.

六三：食舊德，貞厲，終吉。或從王事無成。體夫柔弱以順於上，不為九二自下訟上，不見侵奪，保全其有，故得食其舊德而不失也。居爭訟之時，處兩剛之閒，而皆近不相得，故曰“貞厲”。柔體不爭，繫應在上，眾莫能傾，故曰“終吉”。上壯爭勝，難可忤也，故或從王事，不敢成也。[疏]“六三，食舊德”至“王事無成”。正義曰：“食舊德”者，六三以陰柔順從上九，不為上九侵奪，故保全己之所有，故食其舊日之德祿位。“貞厲”者，貞，正也；厲，危也。居爭訟之時，處兩剛之閒，故須貞正自危厲，故曰“貞厲”。然六三柔體不爭，繫應在上，眾莫能傾，故“終吉”也。“或從王事無成”者，三應於上，上則壯而又勝，故六三或從上九之王事，不敢觸忤，無敢先成，故云“無成”。

The text says: The sixth line, which is yin, enjoys the old virtue and blessings, maintains correctness and is aware of its danger, ultimately attaining good fortune; or it may engage in the affairs of the sovereign but does not achieve success. Wang Bi's commentary explains: The sixth line is weak and compliant with the superior, unlike the second line which sues against the superior, thus not being encroached upon, preserving what it possesses, so it can enjoy the old virtue and blessings without losing them. It is in a time of contention, and is between the second and fourth lines, both of which are yang lines. It is close to both but not aligned with either, hence it is said 'correctness with danger'. However, it is compliant and not contentious, and its connection is with the top line. The people cannot overturn it, hence it is said 'eventually good fortune'. The top line is strong and ambitious, difficult to defy, so even though the sixth line engages in the sovereign's affairs, it does not dare to take credit for success. The following is Kong Yingda's explanation of the passage from 'the sixth line, enjoying the old virtue' to 'engaging in the sovereign's affairs without success'. The 'Justice' says: 'Enjoying the old virtue' refers to the sixth line, being yin and compliant with the top line, not being encroached upon by the top line, thus preserving what it has, and being able to enjoy the old virtue and position. 'Correctness with danger' refers to 'correctness' meaning uprightness, and 'danger' meaning peril; being in a time of contention, and between two yang lines, thus needing to maintain uprightness and be cautious of danger, hence it is said 'correctness with danger'. However, the sixth line is compliant and not contentious, and its connection is with the top line. The people cannot overturn it, hence it is said 'eventually good fortune'. 'Engaging in the sovereign's affairs without success' refers to the sixth line being connected with the top line. The top line is strong and ambitious, so even though the sixth line participates in the affairs led by the top line, it does not dare to violate or defy, nor does it dare to take the lead in achieving success, hence it is said 'without success'.

《象》曰：“食舊德”，從上吉也。[疏]正義曰：“從上吉”者，釋所以食舊德以順從上九，故得其吉食舊德也。九四：不克訟。初辯明也。[疏]正義曰：九四既非理陵犯於初，初能分辯道理，故九四訟不勝也。復即命渝，安貞吉。處上訟下，可以改變者也，故其咎不大。若能反從本理，變前之命，安貞不犯，不失其道，“為仁猶已”，故吉從之。

The Image Commentary says: "Enjoying the old virtue," because it is auspicious to follow the superior. Kong Yingda's commentary explains that "auspicious by following above" explains why the line six in the third can enjoy the old virtue — because it follows the line nine at the top, thus attaining auspiciousness and being able to enjoy the old virtue. The text then says about the line nine in the fourth, which fails in litigation. Wang Bi's annotation explains that this is because the line six clearly presents the truth. Kong Yingda's commentary explains that the line nine in the fourth originally had no reason to bully the line six; since the line six clearly distinguishes the truth, the line nine in the fourth fails in litigation. The text continues to say: turning back to follow the correct principle, changing the previous decree, and being content with uprightness brings auspiciousness. Wang Bi's annotation explains that the line nine in the fourth is above and sues the line below; the matter can still be corrected, so the mistake is not great. If it turns back to follow the original principle, changes the previous decree, remains upright, and no longer infringes on others, it does not lose the path of uprightness; just as the Analects says, "To be benevolent begins with oneself," auspiciousness follows accordingly.

[疏]“復即命渝安貞吉”。○正義曰：“復即命渝”者，復，反也；即，就也。九四訟既不勝，若能反就本理，變前與初爭訟之命，能自渝變休息，不與初訟，故云“復即命渝”。“安貞吉”者，既能反從本理，渝變往前爭訟之命，即得安居貞吉。○注“處上訟下”至“故吉從之”。○正義曰：“若能反從本理”者，釋“復即”之義。復，反也；即，從也。本理謂原本不與初訟之理。當反從此原本不爭之理，故云“反從本理”。“變前之命”者，解“命渝”也。渝，變也。但倒經“渝”字在“命”上，故云“變前之命”。“前命”者，謂往前共初相訟之命也，今乃變之也。“安貞不犯”者，謂四安居貞正，不復犯初，故云“安貞不犯”。“為仁由己，故吉從之”者，“為仁由己”，《論語》文。初不犯己，己莫陵於初，是為仁義之道，自由於己，故云“為仁由己”。

Kong Yingda explains the verse "Fu Ji Meng Yu An Zhen Ji" as follows. The "Justice" says: "Fu Ji Meng Yu" refers to returning and approaching. Since nine in the fourth position failed in a lawsuit, if it can return to follow the original principle, change the previous decision to dispute with six at the beginning, and turn back to stop the dispute with six at the beginning, it is called "Fu Ji Meng Yu." "An Zhen Ji" means that if one can return to follow the original principle and change the previous decision to dispute, it can reside in peace and maintain correctness, thus achieving good fortune. The following explanation of Wang Bi's commentary from "Chu Shang Song Xia" to "Gu Ji Cong Zhi" is given by the "Justice." The phrase "ru neng fan cong ben li" explains "Fu Ji": "Fu" means returning, "Ji" means approaching; "ben li" refers to the original principle that one should not dispute with six at the beginning. Therefore, returning to follow this principle is called "fan cong ben li." The phrase "bian qian zhi ming" explains "Meng Yu": "Yu" means changing; the character "Yu" in the text is placed before "ming," so it is said to be "bian qian zhi ming." "Qian ming" refers to the previous decision to dispute with six at the beginning, which is now changed. The phrase "an zhen bu fan" means that nine in the fourth position resides in peace and correctness, no longer infringing upon six at the beginning, hence "an zhen bu fan." The phrase "wei ren yu ji, gu ji cong zhi" refers to the saying from the "Analects" "Wei Ren Yu Ji." Six at the beginning did not originally infringe upon itself, and itself does not go to bully six at the beginning, which is the way of benevolence. The whole thing depends on oneself, hence "wei ren yu ji."

《象》曰：“復即命渝”，安貞不失也。[疏]正義曰：“安貞不失”者，釋“復即命渝”之義，以其反理變命，故得安貞之吉，不失其道。九五：訟元吉。處得尊位，為訟之主，用其中正以斷枉直，中則不過，正則不邪，剛無所溺，公無所偏，故訟“元吉”。

The Image Commentary says: "Returning to the original command and changing it" refers to maintaining the correct path without losing the proper principles. Kong Yingda's commentary explains that "maintaining sincerity without losing" clarifies the meaning of "returning to the original command and changing it" — because the nine in the fourth position turns back, follows reason, and changes the original decree, thus attaining the good fortune of maintaining sincerity without losing the path. The text also states that the nine in the fifth line hears and decides lawsuits, resulting in great good fortune. Wang Bi's annotation explains that the nine in the fifth line holds the exalted position and is the one who hears and decides lawsuits, employing the virtue of being in the center and upright to judge right and wrong: being in the center avoids excess, being upright avoids deviation; being strong and vigorous prevents being overwhelmed by personal feelings, and upholding fairness prevents favoritism, thus achieving "prime good fortune."

[疏]“九五訟元吉”。○正義曰：處得尊位，中而且正，以斷獄訟，故得“元吉”也。○注“處得尊位”至“故訟元吉”。○正義曰：“處得尊位為訟之主”者，居九五之位，當爭訟之時，是主斷獄訟者也。然此卦之內，斷獄訟之人，凡有二主。案上注云“善聽之主，其在二乎”？是二為主也。此注又云“為訟之主，用其中正以斷枉直”，是五又為主也。一卦兩主者，凡諸卦之內，如此者多矣。五是其卦尊位之主，餘爻是其卦為義之主，猶若復卦初九是復卦之主，“復”義在於初九也。六五亦居復之尊位，為復卦尊位之主，如此之例，非一卦也。所以然者，五居尊位，猶若天子總統萬機，與萬物為主，故諸卦皆五居尊位。諸爻則偏主一事，猶若六卿春官主禮，秋官主刑之類偏主一事，則其餘諸爻各主一事也。即六卿總歸於天子，諸卦之爻，皆以九五為尊位也。若卦由五位，五又居尊，正為一主也，若比之九五之類是也。今此訟卦二既為主，五又為主，皆有斷獄之德，其五與二爻，其義同然也，故俱以為主也。

Kong Yingda explains the passage "Nine in the Fifth is the origin of great good fortune" from the text. The "Justice" says: Nine in the Fifth occupies the exalted position, is both central and upright, and thus can judge disputes and lawsuits, hence attaining "great good fortune." The following explanation of Wang Bi's commentary from "being in the exalted position" to "therefore, the origin of great good fortune" is given. The "Justice" says: the commentary "being in the exalted position is the master of disputes" refers to the fact that it is in the position of Nine in the Fifth, which is the time of contention, thus being the one who presides over the judgment of lawsuits. However, within the primary hexagram, there are two masters of judgment: previously, the commentary on the "Commentary on the Judgment" said "the master of listening well is perhaps the second line," indicating that Nine in the Second is the master. Here, the commentary says "as the master of disputes, using the central and upright to judge the unjust and the just," indicating that Nine in the Fifth is also the master. There are two masters in one hexagram, and such cases are common in various hexagrams: Nine in the Fifth is the master of the exalted position in a hexagram, while the other lines are the masters based on the meaning of the hexagram. For example, in the hexagram "Returning," the line Nine in the First is the master of the hexagram, because the meaning of "returning" lies in the First line; while the line Six in the Fifth is also in the exalted position of the hexagram "Returning," being the master of the exalted position. Such examples are not limited to one hexagram. This is because the Fifth line is in the exalted position, just like the Son of Heaven who oversees all affairs and is the master of all things. Therefore, each hexagram takes the Fifth line as the exalted position. The other lines each specialize in one matter, just like the six ministers, where the Spring Official is in charge of rites and the Autumn Official is in charge of punishment, each specializing in one task. Similarly, the other lines each take charge of one matter. The six ministers ultimately report to the Son of Heaven, and the lines of each hexagram all report to the line of the Fifth. If the meaning of a hexagram is established by the Fifth line and the Fifth line is in the exalted position, then there is only one master, such as the line Nine in the Fifth of the hexagram "Following." Now, in the hexagram "Contention," both the line Nine in the Second and the line Nine in the Fifth are masters, as both lines possess the virtue of judging lawsuits. The Fifth and the Second lines are the same in terms of meaning, hence both are masters.

案：上《彖》辭“剛來而得中”，今九五《象》辭云“訟元吉，以中正”也，知《彖》辭“剛來得中”，非據九五也。輔嗣必以為九二者，凡上下二象在於下象者，則稱“來”。故《賁卦》云“柔來而文剛”，是離下艮上而稱“柔來”。今此云“剛來而得中”，故知九二也。且凡云“來”者，皆據異類而來。九二在二陰之中故稱“來”；九五在外卦，又三爻俱陽，不得稱“來”。若於爻辭之中，亦有從下卦向上卦稱“來”也。故需上六“有不速之客三人來”，謂下卦三陽來。然需上六陰爻，陽來詣之，亦是往非類而稱“來”也。“以斷枉直”者，枉，曲也。凡二人來訟，必一曲一直，此九五聽訟能斷定曲直者，故云“以斷枉直”。

Kong Yingda continued to examine and clarify that the "Commentary on the Judgment" above says "the strong comes and attains the center," but now the "Image Commentary" of line nine two says "the litigation originally brings good fortune, because it is upright and just." This shows that the "Commentary on the Judgment" referring to "the strong comes and attains the center" does not refer to nine five. Wang Bi (whose courtesy name was Fusi) determined it to be nine two because in the two trigrams of a hexagram, the one in the lower trigram is called "coming." Therefore, the "Commentary on the Judgment" of the hexagram "Bian" says "the soft comes and adorns the strong," because it is li in the lower and gen in the upper, so it is called "the soft comes." Here it says "the strong comes and attains the center," so we know it refers to nine two. Moreover, whenever "coming" is mentioned, it refers to coming into a different category. Nine two is between two yin lines, so it is called "coming"; nine five is in the outer trigram, and all three lines of the outer trigram are yang, so it cannot be called "coming." As for the line statements, there are also cases where the lower trigram moves to the upper trigram and is called "coming," such as the line six of the hexagram "Xu" which says "there are three uninvited guests coming," referring to the three yang lines from the lower trigram coming up. But the line six of "Xu" is a yin line, and the yang lines coming to it are also moving to a different category, so it is also called "coming." The annotation "to judge the crooked and the upright" refers to "crooked" as bending; whenever two people come to sue, one must be crooked and the other upright. Nine five, when judging lawsuits, can determine who is crooked and who is upright, hence it is said "to judge the crooked and the upright."

《象》曰：“訟元吉”，以中正也。[疏]正義曰：“以中正也”者，釋“元吉”之義。所以訟得大吉者，以九五處中而得正位，中則不有過差，正則不有邪曲，中正為德，故“元吉”。上九：或錫之鞶帶，終朝三褫之。處訟之極，以剛居上，訟而得勝者也。以訟受錫，榮何可保？故終朝之閒，褫帶者三也。

The Image Commentary says: "The case is originally most auspicious," because it is in the center and upright. Kong Yingda's commentary explains that "because it is in the center and upright" explains the meaning of "originally most auspicious" — the ability to achieve great good fortune in resolving disputes is due to the Nine in the Fifth being in the center and occupying the correct position. Being in the center prevents excess or deficiency, and being upright prevents deviation, thus embodying the virtue of being in the center and upright, hence "originally most auspicious." The text also mentions the top line, which might be rewarded with a wide sash, but it is stripped away three times within a single morning. Wang Bi's annotation explains that the top line is at the peak of contention, with a yang line in the upper position, representing someone who has won the lawsuit. Rewards obtained through litigation are not secure, so the sash is stripped away three times within a single morning.

[疏]正義曰：“或錫之鞶帶”者，上九以剛居上，是訟而得勝者也。若以謙讓蒙錫，則可長保有。若因訟而得勝，雖或錫與鞶帶，不可長久，終一朝之閒三被褫脫，故云“終朝三褫之”。《象》曰：以訟受服，亦不足敬也。[疏]正義曰：釋“終朝三褫”之義。以其因訟得勝，受此錫服，非德而受，亦不足可敬，故終朝之間，三被褫脫也。凡言“或”者，或之言“有”也。言或有如此，故言“或”。則上云“或從王事無成”，及《坤》之六三“或從王事無成”之類是也。鞶帶謂大帶也。故杜元凱桓二年《傳》“鞶厲旒纓”注云：“盤，大帶也。”此訟一卦及爻辭並以人事明之，唯“不利涉大川”，假外物之象以喻人事。

Kong Yingda's commentary explains: The phrase "or he is given a belt" refers to the upper nine, which is a yang strong line in the upper position, representing someone who wins a lawsuit. If one receives a reward through humility and courtesy, it can be maintained for a long time. But if one gains it by winning a lawsuit, even if he is given a large belt, it will not last long. He will be stripped of it three times within a single morning, which is why it says "within a single morning, he is stripped three times." The Image Commentary says: clothing obtained through litigation is not worthy of respect. Kong Yingda's commentary explains this is the meaning of "within a single morning, he is stripped three times." Because he receives this garment by winning a lawsuit, not by virtue, it is not worthy of respect, hence he is stripped of it three times within a single morning. The word "or" means "sometimes," indicating that it is not always the case. Therefore, the word "or" is used here. In the previous "Judicial Dispute" hexagram, the line six in the third says "sometimes he follows the king's affairs but fails," and in the "Earth" hexagram, line six in the third also says "sometimes he follows the king's affairs but fails," and these are all examples of this usage. "Tuan dai" refers to a large belt, so Du Yu (whose name was Yuanke) in his annotation to the sentence "tuan li liu ying" in the "Zuo Zhuan" (Commentary of Zuo) says: "tuan" means a large belt. The entire "Judicial Dispute" hexagram and all its lines are explained in terms of human affairs, except for the phrase "not favorable to crossing a great river," which uses an external object to symbolize human affairs.

坎下坤上。師：貞，丈人吉，無咎。丈人，嚴莊之稱也。為師之正，丈人乃吉也。興役動眾無功，罪也，故吉乃無咎也。[疏]“師：貞，丈人吉，無咎”。○正義曰：“師”，眾也。貞，正也。丈人謂嚴莊尊重之人，言為師之正，唯得嚴莊丈人監臨主領，乃得“吉無咎”。若不得丈人監臨之，無不畏懼，不能齊眾，必有咎害。○注“丈人嚴戒之稱也”至“乃無咎也”。○正義曰：“興役動眾無功，罪”者，監臨師旅，當以威嚴，則有功勞，乃得無咎；若其不以威嚴，師必無功而獲其罪，故云“興役動眾無功，罪”也。

The hexagram "Military Campaign" has the lower trigram Kan (Water) and the upper trigram Kun (Earth). The hexagram statement says: "Military campaign, uprightness; if led by an experienced and cautious elder, it will be auspicious and without fault." Wang Bi's commentary explains: "Zhangren" is a term used to refer to a person who is solemn and dignified. To ensure the military campaign is upright, it must be led by such an elder. If one mobilizes people and enlists them for military service without achieving any military success, that is a crime, so only with auspiciousness can there be no fault. The following is Kong Yingda's explanation of the hexagram statement "Military campaign: uprightness, Zhangren auspicious, no fault." The "Justice" says: "Military campaign" refers to a multitude; "uprightness" means correctness. "Zhangren" refers to a person who is solemn and dignified, respected by others; the meaning is that to conduct military campaigns correctly, one must have such a solemn elder to supervise and lead, thus achieving "auspiciousness without fault." If there is no such elder to supervise, everyone will lack reverence, and the troops cannot be disciplined, inevitably leading to calamity. The following explanation of Wang Bi's commentary from "Zhangren is a term for solemn and dignified people" to "thus there is no fault." The "Justice" says: the note "mobilizing people without success is a crime" means that commanding troops should be done with solemnity; only with solemnity can one achieve success and thus avoid fault. If one does not use solemnity, the army will labor in vain and incur blame, hence it is said "mobilizing people without success is a crime."

《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？毒猶役也。[疏]“彖曰”至“又何咎矣”。○正義曰：“師，眾也。貞，正也。能以眾正，可以王矣”者，此釋師卦之名，並明用師有功之義。但師訓既多，或訓為法，或訓為長，恐此師名取法之與長，故特明之師訓為眾也。貞為正也。貞之為正，其義已見於此，復云“貞，正”者，欲見齊眾必須以正，故訓貞為正也。與下文為首引之勢，故云“能以眾正，可以王矣”。“剛中而應”者，“剛中”謂九二，而“應”謂六五。“行險而順”者，“行險”謂下體坎也，而“順”謂上體坤也。若剛中而無應，或有應而不剛中，或行險而不柔順，皆不可行師得吉也。“以此毒天下而民從之，吉又何咎矣”者，毒猶役也，若用此諸德使役天下之眾，人必從之以得其吉，又何無功而咎責乎？自“剛中”以下釋“丈人吉，無咎”也，言丈人能備此諸德也。

The Commentary on the Judgment says: "Shi" means a multitude; "Zhen" means uprightness. If one can lead the multitude along the right path, he may become a king. A strong line in the center with a corresponding line above, moving through danger while maintaining flexibility and compliance, using such means to subdue the world and still have the people follow, how could this not be auspicious? Wang Bi's commentary says: "Du" is like subjugation. Kong Yingda explains the passage from "Tuang says" to "Yue he jiu yi" in the Commentary on the Judgment. The "Justice" says: "Shi" means a multitude; "Zhen" means uprightness. "Being able to lead the multitude with uprightness, one may become a king" these words both explain the meaning of the hexagram "Shi" and clarify the principles of military action and achieving success. The term "Shi" has many meanings, including "fa" (law) and "zhang" (leader). To avoid misunderstanding the name of this hexagram as "fa" or "zhang," it is specifically stated that "Shi" here means "multitude." "Zhen" is interpreted as "uprightness," which is already clear, but it is repeated to emphasize that the strict organization of the multitude must rely on the right path. Therefore, "Zhen" is interpreted as "uprightness," and this leads to the following statement: "Being able to lead the multitude with uprightness, one may become a king." The phrase "Gang zhong er ying" refers to "Gang zhong" meaning the line nine in the second position, and "ying" meaning the corresponding line six in the fifth. The phrase "Xing xian er shun" refers to "Xing xian" meaning the lower trigram Kan (water), and "shun" meaning the upper trigram Kun (earth). If a strong line is in the center but has no corresponding line above, or if there is a corresponding line but it is not a strong line in the center, or if one moves through danger without flexibility and compliance, then one cannot achieve auspiciousness through military action. The phrase "Yi zhe du tianxia er min cong zhi, ji yue he jiu yi" means "Du" is like subjugation. If one uses these virtues to subjugate the people, they will certainly follow and achieve auspiciousness, how could there be any blame or failure? From "Gang zhong" onwards, these are explanations of the hexagram statement "Zhang ren ji, wu jiu." This means that the elder possesses these virtues.

《象》曰：地中有水，師。君子以容民畜眾。[疏]正義曰：“君子以容民畜眾”者，言君子法此師卦，容納其民，畜養其眾。若為人除害，使眾得寧，此則“容民畜眾”也。又為師之主，雖尚威嚴，當赦其小過，不可純用威猛於軍師之中，亦是容民畜眾之義。所以《象》稱“地中有水”，欲見地能包水，水又眾大，是容民畜眾之象。若其不然，或當云“地在水上”，或云“上地下水”，或云“水上有地”。今云“地中有水”，蓋取容、畜之義也。

The Image Commentary says: "Water contained within the earth, this is the Hexagram of the Army." A gentleman thus embraces the people and nurtures the masses. Kong Yingda's commentary explains: "The phrase 'a gentleman thus embraces the people and nurtures the masses' means that a gentleman models himself after the Hexagram of the Army, embracing his own people and nurturing his own masses. If he can remove harm from the people and bring peace to all, this is what is meant by 'embracing the people and nurturing the masses.' Furthermore, as a commander of an army, although he values authority, he should pardon minor faults of his subordinates, and should not rely solely on harshness within the army. This too is the meaning of 'embracing the people and nurturing the masses.' The Image Commentary says 'water within the earth' in order to show that the earth can contain water, and water is vast and numerous, which is the image of embracing and nurturing the people. If this meaning is not taken, it should be said instead 'the earth on top of water,' or 'water below the earth,' or 'water above the earth.' Now, by saying 'water within the earth,' it is precisely to express the meaning of embracing and nurturing.

初六：師出以律，否臧凶。為師之始，齊師者也。齊眾以律，失律則散。故師出以律，律不可失。失律而臧，何異於否？失令有功，法所不赦。故師出不以律，否臧皆凶。[疏]“初六師出”至“否臧凶”。○正義曰：“初六師出以律”者，律，法也。初六為師之始，是整齊師眾者也。既齊整師眾，使師出之時，當須以其法制整齊之，故云“師出以律”也。“否臧凶”者，若其失律行師，無問否之與臧，皆為凶也。“否”謂破敗，“臧”謂有功。然“否”為破敗，即是凶也。何須更云“否臧凶”者，本意所明，雖臧亦凶。“臧”文既單，故以“否”配之，欲盛言臧凶，不可單言，故云否之與臧，皆為凶也。

The text says: The first line of the hexagram, "Initial Six," indicates that when sending troops into battle, they must follow military laws and orders; otherwise, whether they win or lose, it will be disastrous. Wang Bi's commentary explains: "Initial Six" represents the beginning of military action, responsible for organizing and disciplining the troops. To discipline the troops, one must rely on military laws. If the laws are lost, the troops will become disorganized, so military actions must follow the laws, and the laws must not be neglected. Even if one wins a battle without following the laws, it is no different from losing. Violating orders, even if one achieves success, will not be forgiven by military law. Therefore, if military actions are not carried out according to the laws, whether they result in victory or defeat, it will be disastrous. Below is Kong Yingda's explanation of the passage from "Initial Six, the army goes out according to the law" to "whether success or failure, it is disastrous." The "Justice" says: The phrase "Initial Six, the army goes out according to the law" refers to "law" as legal regulations. "Initial Six" is the beginning of military action, responsible for organizing and disciplining the troops; since the troops must be disciplined, when the army goes out, they should be constrained by legal regulations, hence "the army goes out according to the law." The phrase "whether success or failure, it is disastrous" means that if the military laws are lost during the campaign, whether the army wins or loses, it will be disastrous. "Failure" refers to defeat, and "success" refers to victory. However, "failure" itself is already disastrous, so why say "whether success or failure, it is disastrous"? The original intention is to emphasize that even winning a battle is still disastrous. It is only because using the word "success" alone is too isolated that "failure" is paired with it; the purpose is to emphasize that even success is disastrous. However, one cannot mention "success" alone, so they are combined: whether it is failure or success, it is disastrous.

○注“為師之始”至“否臧皆凶”。○正義曰：“為師之始，齊師者也”者，以師之初爻，故云“為師之始”。在師之首，先唱發始，是齊整師眾者也。“失律而臧，何異於否”者，若棄失法律，不奉法而行，雖有功而臧，何異於否也？“失令有功，法所不赦”者，解“何異於否”之義。令則法律也。若失此法令，雖有功勞，軍法所不容赦，故云“何異於否”。然閫外之事，將軍所載，臨事制宜，不必皆依君命，何得有功“法所不赦”者：凡為師之體，理非一端，量事制宜，隨時進退，此則將軍所制，隨時施行。若苟順私情，故違君命，犯律觸法，則事不可赦耳。

The commentary by Wang Bi explains from "As a beginning of teaching" to "Even if success is achieved, it is still a misfortune." The "Justice" says: "As a beginning of teaching, it refers to the first line of the "Military" hexagram, hence called 'As a beginning of teaching'; it is located at the forefront of the military force, leading the initiative to start the campaign, which is the person responsible for organizing the troops. The phrase 'losing the law and achieving success, how is it different from failure' means that if one discards the regulations and does not follow the military law, even if one achieves success, it is no different from failure. The phrase 'achieving success while violating the orders, the law cannot forgive' explains the meaning of 'how is it different from failure': 'orders' refer to the law; if one violates these orders, even if one has achieved success, military law cannot be lenient, hence 'how is it different from failure.' However, military affairs outside the country are originally the responsibility of the general, who can make decisions on the spot according to the situation, and need not follow the king's orders in every matter. Then how can one achieve success yet be 'the law cannot forgive'? One must understand that the art of commanding an army involves more than one aspect: assessing the situation, adapting to circumstances, advancing or retreating, which are within the general's authority to decide and implement. If one merely acts on personal feelings, deliberately defying the king's orders and violating military regulations, then it is unforgivable.

《象》曰：“師出以律”，失律凶也。[疏]正義曰：“失律凶”者，釋“師出以律”之義。言所以必須以律者，以其失律則凶。反經之文，以明經義。九二：在師中，吉，無咎，王三錫命。以剛居中，而應於上，在師而得其中者也。承上之寵，為師之主，任大役重，無功則凶，故吉乃無咎也。行師得吉，莫善懷邦，邦懷眾服，錫莫重焉，故乃得成命。

The Image Commentary says: "The army goes out in accordance with the law." This is because losing the military law leads to misfortune. Kong Yingda's commentary explains that "losing the law brings misfortune" clarifies the meaning of "the army goes out in accordance with the law"—it is necessary to follow the military law precisely because losing it brings danger. This is interpreting the text in reverse to explain its original meaning. The text also says: the Second Line, being in the army and maintaining the middle path, is auspicious and without fault, with the king issuing three decrees of reward. Wang Bi's annotation explains that the Second Line, being a yang line in the middle position, and corresponding to the Fifth Line, is a person who is in the military but maintains the middle path. It receives the favor of the sovereign, serves as the commander, bears great responsibility and heavy labor. If there is no military achievement, it will be inauspicious, so only with auspiciousness can there be no fault. To use military force and achieve auspiciousness, nothing is better than winning the hearts of the states; when the states are loyal and the people are pleased, no reward is greater than this, hence it receives complete decrees of reward.

[疏]“九二”至“王三錫命”。○正義曰：“在師中吉”者，以剛居中而應於五，是“在師中吉”也。“無咎”者，承上之寵，為師之主，任大役重，無功則凶，故吉乃無咎。“王三錫命”者，以其有功，故王三加錫命。○注“以剛居中”至“故乃得成命”。○正義曰：“在師而得中”者，觀注之意，以“在師中”為句，其“吉”字屬下；觀《象》之文，“在師中吉，承天寵”者，則似“吉”字屬上。此“吉”之一字上下兼該，故註文屬下，《象》文屬上，但《象》略其“無咎”之字，故“吉”屬“師中”也。“故乃得成命”者，案《曲禮》云：“三賜不及車馬。”一命受爵，再命受服，三命受車馬。三賜三命，而尊之得成，故“乃得成命”也。

Kong Yingda explains the passage from "Nine in the Second" to "the king bestows three commands" in the text. The "Justice" says: what is meant by "good fortune in the army" is that the Nine in the Second, with a yang line in the central position, corresponds to the Six in the Fifth above, so "good fortune in the army." What is meant by "no blame" is that it receives the favor of the sovereign, serves as the commander of the army, bears great responsibility and heavy labor, and without merit it would be ominous, so it must achieve good fortune to avoid blame. What is meant by "the king bestows three commands" is that because it has military achievements, the king bestows upon it three commands. The following explanation of Wang Bi's commentary from "with a yang line in the central position" to "thus it receives the command" is given. The "Justice" says: the annotation "good fortune in the army and being in the center" is interpreted by the annotation as taking "in the army" as a separate sentence, and the word "good fortune" belonging to the next sentence. However, looking at the text of the Image Commentary "good fortune in the army, receiving the favor of heaven," it seems as if the word "good fortune" belongs to the previous sentence. The word "good fortune" covers both above and below, so the annotation lets it belong to the following sentence, while the Image Commentary lets it belong to the preceding sentence. This is because the Image Commentary omits the word "no blame," so "good fortune" follows "in the army." The annotation "thus it receives the command" refers to the statement in the "Rites of Zhou: Ceremonial Propriety" that "three gifts do not include chariots and horses." The order of receiving commands is: the first command involves receiving a title, the second command involves receiving clothing, and the third command involves receiving chariots and horses. Three gifts and three commands complete the ceremony of honor, so it is said "thus it receives the command."

《象》曰：“在師中吉”，承天寵也。“王三錫命”，懷萬邦也。[疏]正義曰：“承天寵”者，釋“在師中吉”之義也。正謂承受五之恩寵，故“中吉”也。“懷萬邦也”者，以其有功，能招懷萬邦，故被“王三錫命”也。六三：師或輿尸，凶。以陰處陽，以柔乘剛，進則無應，退無所守，以此用師，宜獲“輿尸”之凶。

The Image Commentary says: "Being in the army is auspicious," because it receives the favor of the sovereign; "The king bestows three mandates," because it brings the hearts of all the states. Kong Yingda's commentary explains that "receiving the heavenly favor" clarifies the meaning of "being in the army is auspicious" — that is, it refers to the Nine in the Second Line receiving the favor of the Six in the Fifth Line, hence "auspicious in the center." "Embracing all the states" means that because it has military achievements, it can attract and pacify all the states, thus receiving the "three mandates" from the king. The text also mentions the Sixth in the Third Line, which may involve returning corpses by carriage when going to war, resulting in misfortune. Wang Bi's annotation explains that the Sixth in the Third Line, being a yin line in a yang position, and also a soft line overpowering the strong line below, has no corresponding support ahead and no place to rely on behind; using such conditions for warfare inevitably leads to the misfortune of "returning corpses by carriage."

[疏]“六三師或輿尸凶”。○正義曰：以陰處陽，以柔乘剛，進無所應，退無所守，以此用師，或有輿尸之凶。○注“以陰處陽”至“輿尸之凶”。○正義曰：“退無所守”者，倒退而下，乘二之剛，已又以陰居陽，是“退無所守”。《象》曰：“師或輿尸”，大無功也。[疏]正義曰：“大無功也”者，釋“輿尸”之義，以其輿尸，則大無功也。

Kong Yingda explains the passage "Six in the Third, the army may return with chariots of corpses, which is ominous." The "Justice" says: Six in the Third holds a yin line in a yang position, and a soft line overpowers a strong line. Advancing, there is no corresponding support; retreating, there is nothing to rely on. With such conditions for warfare, there may be the ominous result of returning with chariots of corpses. The explanation of Wang Bi's note from "a yin in a yang position" to "returning with chariots of corpses" is as follows. The "Justice" says: the note "retreating without a place to hold" refers to retreating downward, which places it on top of the strong line of Nine in the Second. Since it itself holds a yin line in a yang position, it is called "retreating without a place to hold." The "Image Commentary" says: "the army may return with chariots of corpses" indicates great lack of military success. Kong Yingda's explanation says: "great lack of success" explains the meaning of "returning with chariots of corpses" — since one must return with chariots of corpses, it is a case of great lack of success.

六四：師左次，無咎。得位而無應，無應不可以行，得位則可以處，故左次之，而無咎也。行師之法，欲右背高，故左次之。[疏]“六四，師左次，無咎”。○正義曰：六四得位而無應，無應不可以行，得位則可以處，故云“師左次，無咎”。故師在高險之左，以次止則無凶咎也。○注“行師之法”至“故左次之”。○正義曰：“行師之法，欲右背高”者，此兵法也。故《漢書》韓信云：“兵法欲右背山陵，前左水澤。”《象》曰：“左次無咎”，未失常也。雖不能有獲，足以不失其常也。[疏]正義曰：“未失常”者，釋“無咎”之義，以其雖未有功，未失常道。

The text says: "Six in the Fourth Line, the army camps to the left, without blame." Wang Bi's commentary explains: "Six in the Fourth Line occupies the correct position but lacks corresponding support; without correspondence, it cannot advance, but with the correct position, it can hold ground, so it retreats to the left to camp and thus has no blame." The method of military movement emphasizes that the right side should be against high ground, so the army camps on the left. The following is Kong Yingda's explanation of the text "Six in the Fourth Line, the army camps to the left, without blame." The "Justice" says: "Six in the Fourth Line occupies the correct position but lacks correspondence; without correspondence, it cannot advance, but with the correct position, it can hold ground, so it says 'the army camps to the left, without blame'—the army camps on the left side of high and dangerous ground, sets up camp and stops, thus having no misfortune." The following explanation of Wang Bi's commentary from "the method of military movement" to "so it camps to the left" is given by the "Justice": "The note 'the method of military movement desires the right side to be against high ground' refers to military strategy. Therefore, the "Book of Han" records Han Xin's words: military strategy emphasizes that the right side and the back should be against hills and mountains, while the front and the left should be facing water. The 'Image Commentary' says: 'camping to the left without blame' means not losing the constant way. Wang Bi's note says: although it cannot achieve gains, it is sufficient not to lose the constant way. Kong Yingda's explanation says: 'not losing the constant way' explains the meaning of 'without blame'—because although Six in the Fourth Line has not yet achieved military success, it has not deviated from the constant way."

六五：田有禽，利執言，無咎。長子帥師，弟子輿尸，貞凶。處師之時，柔得尊位，陰不先唱，柔不犯物，犯而後應，往必得直，故“田有禽”也。物先犯己，故可以執言而無咎也。柔非軍帥，陰非剛武，故不躬行，必以授也。授不得王，則眾不從，故“長子帥師”可也。弟子之凶，故其宜也。

The text says: The fifth line of the sixth line, there are wild animals coming into the fields and trampling the crops. It is appropriate to appeal to reason and take action, without fault. Let the eldest son lead the army; if the younger sons are sent instead, they will return with carts carrying corpses, and this would be dangerous. Wang Bi's commentary explains: The sixth line in the fifth position is during a time of military action, with a soft element in a position of respect. Yin does not initiate aggression first, and softness does not attack others. It is only after being attacked that it responds, thus the military action is justified, hence "there are wild animals in the fields." The opponent attacks first, so it is appropriate to appeal to reason and take action without fault. Softness is not suitable for command, and Yin lacks the strength and courage. Therefore, the sixth line does not personally lead the army but must entrust the military command to others. If the person entrusted is not suitable, the people will not obey, hence "the eldest son leads the army" is the proper course. As for sending young sons to lead the army and resulting in disaster, that is naturally the case.

[疏]“六五田有禽”至“輿尸貞凶”。○正義曰：“田有禽，利執言”者，柔得尊位，陰不先唱，柔不犯物，犯而後應，往必得直，故往即有功。猶如田中有禽而來犯苗，若往獵之，則無咎過也。人之修田，非禽之所犯。王者守國，非叛者所亂。禽之犯苗，則可獵取。叛人亂國，則可誅之。此假他象以喻人事，故“利執言，無咎”，已不直則有咎。己今得直，故可以執此言往問之而無咎也。“長子帥師，弟子輿尸，貞凶”者，以已是柔，不可為軍帥。已又是陰，身非剛武，不可以親行，故須役任長子、弟子之等。若任役長子，則可以帥師。若任用弟子，則軍必破敗而輿尸，是為正之凶。莊氏云：“‘長子’謂九二，德長於人。‘弟子’謂六三，德劣於物。”今案：《象》辭云“長子帥師，以中行也”，是九二居中也。“弟子輿尸，使不當也”，謂六三失位也。○注至“往必得直”。○正義曰：“往必得直”者，見犯乃得欲往征之，則於理正直，故云“往必得直”。

Kong Yingda explains the passage from "Six in the Fifth, the field has game" to "carrying corpses, the correct course is ominous." The "Justice" says: "The field has game, advantageous to take the initiative in speech" means that Six in the Fifth, being soft and occupying a high position, does not initiate difficulties, does not infringe upon others, but responds after being attacked. Therefore, when sending troops, the cause is just, and the mission will surely succeed. This is like when game enters the field and tramples the crops, going to hunt it is without fault. People cultivating the fields should not be disturbed by animals; kings defending their states should not be disturbed by rebels. If animals trample the crops, they can be hunted; if rebels disturb the state, they can be punished. This uses the image of external things to illustrate human affairs, so it says "advantageous to take the initiative in speech, no blame" — if one is at fault, there is blame, but now one is just, so one can take this argument to accuse and have no blame. "The eldest son leads the army, the younger son carries corpses, the correct course is ominous" means that Six in the Fifth is soft and cannot be the commander; it is also yin, not a strong person, so it cannot personally go to war. Therefore, it must appoint the eldest son or the younger son. If appointing the eldest son, he can lead the army; if appointing the younger son, the army will surely collapse and return with corpses in carts, which is keeping to the correct course but leading to misfortune. Zhang said: "The eldest son" refers to Nine in the Second, whose virtue is greater than others; "the younger son" refers to Six in the Third, whose virtue is worse than ordinary people. Now according to the "Image Commentary" says "the eldest son leads the army, because he is in the middle," which refers to Nine in the Second being in the middle; "the younger son carries corpses, because the appointment is improper," refers to Six in the Third losing her position. The following explanation of Wang Bi's commentary continues until the sentence "when going, one will surely be just." The "Justice" says: "when going, one will surely be just" means that when one goes to attack after being attacked, it is just, so it says "when going, one will surely be just."

《象》曰：“長子帥師”，以中行也。“弟子輿尸”，使不當也。上六：大君有命，開國承家，小人勿用。處師之極，師之終也。大君之命，不失功也。開國承家，以寧邦也。小人勿用，非其道也。[疏]“上六大君有命”至“小人勿用”。○正義曰：“大君有命”者，上六處師之極，是師之終竟也。“大君”謂天子也，言天子爵命此上六，若其功大，使之開國為諸侯；若其功小，使之承家為卿大夫。“小人勿用”者，言開國承家，須用君子，勿用小人也。《象》曰：“大君有命”，以正功也。“小人勿用”，必亂邦也。[疏]正義曰：“大君有命，以正功也”者，正此上六之功也。“小人勿用，必亂邦也”者，若用小人，必亂邦國，故不得用小人也。

The Image Commentary says: "The eldest son leads the army," because Nine in the Second follows the middle path; "The younger son carries the corpse," because the assignment is inappropriate. The text also says: for the Sixth at the Top, the sovereign issues a decree, either granting a fiefdom or inheriting a noble family, but one must not employ petty men. Wang Bi's commentary explains: the Sixth at the Top is at the top of the Army hexagram, representing the end of military action. The sovereign's decree does not overlook any merit; granting a fiefdom or inheriting a noble family is to stabilize the state; one must not employ petty men, because that is not in accordance with the right path. Below is Kong Yingda's commentary on the passage from "The Great Sovereign issues a decree" to "Petty men must not be used." The "Justice" says: "The Great Sovereign issues a decree" refers to the Sixth at the Top being at the extreme of the Army hexagram, representing the conclusion of military action. "The Great Sovereign" refers to the sovereign, meaning the sovereign bestows titles and decrees upon the Sixth at the Top according to merit: those with great merit are granted a fiefdom as a vassal state; those with lesser merit are granted a noble position within a family. "Petty men must not be used" means that whether granting a fiefdom or inheriting a noble position, one must employ gentlemen and not petty men. The Image Commentary says: "The Great Sovereign issues a decree" is to determine merit; "Petty men must not be used" is because employing petty men will certainly cause chaos in the state. Kong Yingda's commentary explains: "The Great Sovereign issues a decree, to correct merit," means to determine the merit of the Sixth at the Top; "Petty men must not be used, for it will certainly cause chaos in the state," means that if petty men are employed, it will certainly lead to great disorder in the state, so petty men must not be used.

坤下坎上。比：吉，原筮，元永貞，無咎。不寧方來，後夫凶。[疏]正義曰：“比吉”者，謂能相親比而得具吉。“原筮，元永貞，無咎”者，欲相親比，必能原窮其情，筮決其意，唯有元大永長貞正，乃得無咎。“元永貞”者，謂兩相親比，皆須“永貞”。“不寧方來”者，此是寧樂之時，若能與人親比，則不寧之方，皆悉歸來。“後夫凶”者，夫，語辭也。親比貴速，若及早而來，人皆親已故在先者吉。若在後而至者，人或疏己，親比不成，故“後夫凶”。或以“夫”為丈夫，謂後來之人也。

The Hexagram of "Comparison" has the Lower Trigram as Kun (Earth) and the Upper Trigram as Kan (Water). The Hexagram Statement says: "Comparison is auspicious. Investigating the original situation, using divination to resolve doubts, as long as one can be great and enduring in uprightness, there will be no fault. The unquiet states will all come to adhere, but the one that comes late will be inauspicious." Kong Yingda's commentary explains: "The phrase 'Comparison is auspicious' refers to people being close to each other and assisting one another, thus achieving all good fortune. The phrase 'Investigating the original divination, original, enduring, and upright, there will be no fault' means that in order to be close to others, one must investigate their true feelings and use divination to determine their intentions. Only by being great, enduring, and upright can there be no fault. 'Original, enduring, and upright' means that both parties in mutual adherence must be enduring and upright. 'The unquiet states will come' means that at this time, it is a time of peace and joy. If one can be close to others, all the states that were not at peace will come to adhere. 'The one who comes late will be inauspicious'—'Fu' is a grammatical particle. Adherence is about being quick. If one comes early, everyone will be close to oneself, so those who come first are auspicious. If one comes late, others may have already distanced themselves, and adherence cannot be formed, hence 'the one who comes late will be inauspicious.' Some also interpret 'Fu' as 'husband,' referring to the later person."

《彖》曰：比，吉也。比，輔也，下順從也。“原筮，元永貞，無咎”，以剛中也。處比之時，將原筮以求無咎，其唯元永貞乎？夫群黨相比，而不以“元永貞”，則凶邪之道也。若不遇其主，則雖永貞而猶未足免於咎也。使永貞而無咎者，其唯九五乎？[疏]“彖曰”至“以剛中也”。○正義曰：“比，吉也”者，釋親比為善，言相親比而得吉也。“比，輔也”者，釋“比”所以得吉，由“比”者人來相輔助也，“下順從”者，在下之人，順從於上，是相輔助也，謂眾陰順從九五也。自此以上，釋比名為吉之義。“原筮，元永貞，無咎，以剛中”者，釋“原筮，元永貞，無咎”之義，所以得如此者，以九五剛而處中，故使“比”者皆得“原筮，元永貞，無咎”也。

The Commentary on the Judgment says: "Comparison is auspicious. Comparison means assistance; the lower ones obey the upper ones." "Original divination, primal virtue, enduring uprightness, without blame" is because the nine fifth line is strong and vigorous and occupies the central position. Wang Bi's commentary explains: When one is in a time of close association, one must rely on original divination to seek without blame, and the reliance is probably only on "primal virtue, enduring uprightness." If one forms cliques and close associations but does not adhere to "primal virtue, enduring uprightness," then it is the path of evil. If one does not meet with a wise sovereign, then even with the virtue of enduring uprightness, one is still insufficient to avoid blame; the one who can make others maintain enduring uprightness without blame is probably the nine fifth line. Below is Kong Yingda's commentary on the section from "彖曰" to "以刚中也" in the Commentary on the Judgment. The "Justice" says: "Comparison is auspicious" explains that association is good, meaning that mutual association can lead to auspiciousness. "Comparison means assistance" explains why comparison is auspicious—because those who are closely associated will come to assist. "The lower ones obey" refers to the lower ones obeying the upper ones, which is indeed assistance, that is, the multiple yin lines obeying the nine fifth line. All of these explain why the name of the "Comparison" hexagram is auspicious. "Original divination, primal virtue, enduring uprightness, without blame, because of the strength and centrality" explains the meaning of "original divination, primal virtue, enduring uprightness, without blame"—this is possible because the nine fifth line is strong and vigorous and occupies the central position, thus enabling all those who come to associate closely to attain "original divination, primal virtue, enduring uprightness, without blame."

○注“處比之時”至“其唯九五乎”？○正義曰：“將原筮以求無咎，其唯元永貞乎”者，原謂原窮比者根本，筮謂筮決求比之情，以求久長無咎。“其唯元永貞乎”，元，大也；永，長也。為已有大長貞正，乃能原筮相親比之情，得久長而無咎，謂彼此相親比也。“若不遇其主，則雖永貞而猶未足免於咎”者，若不逢遇明主，則彼此相求，“比”者雖各懷永貞，而猶未足免離於咎。雖有永貞，而無明主照察，不被上知，相親涉於明黨，故不免咎也。“使永貞而無咎者，其唯九五乎”者，使“比”者得免咎，保永貞，久而無咎，其唯九五乎？以九五為比之主，剛而處中，能識“比”者之情意，故使“比”者得保永貞，無內咎也。

The Commentary explains Wang Bi's annotations from "During the time of mutual affinity" to "Only the Nine in the Fifth can do this." The "Justice" says: In the annotation, "To investigate the origin of the affinity and seek to avoid misfortune, only the Great, Everlasting, and Upright can do this," "origin" refers to examining the fundamental nature of the person being attached to, and "divination" refers to using divination to determine the true situation of the person being attached to, in order to achieve lasting success without misfortune. The phrase "Only the Great, Everlasting, and Upright can do this" means that one must first possess great, enduring, and upright virtue, in order to investigate and use divination to understand the true feelings of mutual attachment, thus achieving lasting success without misfortune. This refers to mutual attachment between two parties. The annotation says, "If one does not meet the right leader, then even with Everlasting and Upright virtue, one may still not avoid misfortune." This means that if one does not meet an enlightened leader, even if those who come to attach themselves have the Everlasting and Upright hearts, they still cannot avoid blame—although they have Everlasting and Upright virtue, there is no wise leader to observe them, and they are not known by those above. Thus, they are close to forming factions, and cannot avoid wrongdoing. The annotation says, "Only the Nine in the Fifth can make the attached ones avoid blame, maintain Everlasting and Upright virtue, and remain blameless over time." This means that the one who can make the attached ones avoid blame, maintain Everlasting and Upright virtue, and remain blameless over time is probably only the Nine in the Fifth. Because the Nine in the Fifth is the main element of the "Comparison" hexagram, it is strong and upright, and occupies the central position, thus able to see the true intentions of those who attach themselves, and thus enable the attached ones to maintain Everlasting and Upright virtue without inner blame.

“不寧方來”，上下應也。上下無陽以分其民，五獨處尊，莫不歸之，上下應之，既親且安，安則不安者託焉，故不寧方所以來，“上下應”故也。夫無者求有，有者不求所與，危者求安，安者不求所保。火有其炎，寒者附之。故已苟安焉，則不寧方來矣。[疏]正義曰：釋“不寧方來”之義，以九五處中，故上下群陰皆來應之。於此之時，陰往比陽，群陰未得其所，皆未寧也。

The Commentary on the Judgment says: "The unpeaceful lands come." This is because the upper and lower parts are in mutual response. Wang Bi's annotation explains that among the upper and lower lines, there are no other yang lines to divert its people; only the nine five is in the exalted position, and all people naturally turn to it. The upper and lower parts respond to it, thus being both close and secure. When the ruler is secure, those who are insecure come to rely on him. Therefore, the unpeaceful lands come because of the mutual response between upper and lower. Generally, those who do not have something seek those who do; those who have something do not need to seek from others. Those in danger seek safety, while those who are secure do not need to seek protection from others. Fire has its own heat, and those who fear cold will naturally come close. Therefore, once one is secure, the unpeaceful states will come. Kong Yingda's commentary explains that this is explaining the meaning of "the unpeaceful lands come" — because the nine five is in the central position, so the upper and lower yin lines all respond to it. At this time, the yin lines go to attach to the yang line, and the many yin lines have not yet each found their proper place, so they are all in a state of unrest.

“後夫凶”，其道窮也。將合和親而獨在後，親成則誅，是以凶也。[疏]“後夫凶，其道窮也”。○正義曰：釋“後夫凶”。他悉親比，己獨後來，比道窮困，無人與親，故其凶也。此謂上六也。○注“將合和親”至“是以凶也”。○正義曰：“親成則誅”者，彼此相比，皆速來為親；親道已成，已獨在後而來，眾則嫌其離貳，所以被誅而凶也。

The Commentary on the Judgment says: "The one who comes last will meet misfortune," because its path has reached its end. Wang Bi's annotation explains: when everyone is about to unite and be close to one another, only it lags behind; when the union has already been formed, it will be attacked, hence misfortune. Below is Kong Yingda's explanation of the phrase "The one who comes last will meet misfortune, its path has reached its end." The "Justice" says: this explains "The one who comes last will meet misfortune" — everyone else has already united and been close to one another, but it comes late, thus the path of being close has reached its end, no one is willing to be close to it, hence misfortune; this refers to the sixth line at the top. Below is the explanation of Wang Bi's annotation from "When they are about to unite and be close" to "hence misfortune." The "Justice" says: the annotation's "When they are united and close, they will punish," means that when people unite and be close, everyone rushes to come early; when the union has already been formed, it comes alone late, and people suspect it of having two minds, thus it is attacked and meets misfortune.

《象》曰：地上有水，比。先王以建萬國，親諸侯。萬國以“比”建，諸侯以“比”親。[疏]正義曰：“建萬國親諸侯”，非諸侯以下之所為，故特云“先王”也。“建萬國”謂割土而封建之。“親諸侯”謂爵賞恩澤而親友之。萬國據其境域，故曰“建”也。“諸侯”謂其君身，故云“親”也。地上有水，猶域中有萬國，使之各相親比，猶地上有水，流通相潤及物，故云“地上有水，比”也。

The Image Commentary says: Water above the earth, this is the hexagram of "Comparison"; former kings used this principle to establish myriad states and draw close to the feudal lords. Wang Bi's annotation explains: myriad states were established through "comparison," and the feudal lords were drawn close through "comparison." Kong Yingda's commentary explains: establishing myriad states and drawing close to the feudal lords is not something that the feudal lords themselves could do, so it is specifically referred to as "former kings." "Establishing myriad states" refers to dividing the land and establishing feudal states; "drawing close to the feudal lords" refers to bestowing titles, granting favors, and forming friendly relations with them. "Myriad states" focuses on territorial domains, hence the use of the word "establish"; "feudal lords" refers to the rulers themselves, hence the use of the word "draw close." Water above the earth is like myriad states within a territory, making them mutually close, just as water on the earth flows and nourishes all things, hence it is said "water above the earth, comparison."

初六：有孚比之，無咎。有孚盈缶，終來有它吉。處比之始，為比之首者也。夫以不信為比之首，則禍莫大焉，故必“有孚盈缶”，然後乃得免比之咎，故曰“有孚比之，無咎”也。處比之首，應不在一，心無私吝，則莫不比之。著信立誠，盈溢乎質素之器，則物終來無衰竭也。親乎天下，著信盈缶，應者豈一道而來？故必“有他吉”也。

The text says: The first line of the initial hexagram, with sincerity and loyalty, approaches others, and there is no fault. Sincerity is full like a jar filled with earthenware, eventually others will come, bringing unexpected good fortune. Wang Bi's commentary explains: The first line is at the beginning of the path of approaching others, being the one who first approaches others with sincerity. If one starts the approach with dishonesty, there is no greater calamity than this, so one must "have sincerity and fill the jar," then one can avoid the fault of approaching others, hence it says "with sincerity, approach others, and there is no fault." It is at the beginning of the approach, and the response it receives is not limited to a single line. The heart has no partiality or greed, so everyone wishes to approach it. Clearly demonstrating sincerity and establishing genuine intent, filled in a simple and unadorned vessel, then external things will come continuously and never run out. Being able to approach the world and clearly showing sincerity and fullness, the people who come to respond will not come from just one direction. Therefore, it must be "there is another good fortune."

[疏]“初六有孚”至“有他吉”。○正義曰：“有孚比之無咎”者，處比之始，為比之首，若無誠信，禍莫大焉。必有誠信而相親比，終始如一，為之誠信，乃得無咎。“有孚盈缶，終來有他吉”者，身處比之首，應不在一，心無私吝，莫不比之。有此孚信盈溢質素之缶，以此待物，物皆歸向，從始至終，尋常恆來，非唯一人而已，更有他人並來而得吉，故云“終來有他吉”也。此假外象喻人事也。○注“應不在一，心無私吝”。○正義曰：“應不在一”者，初六無應，是“應不在一”，故“心無私吝”也。若心有偏應，即私有愛吝也，以“應不在一”，故“心無私吝”也。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Kong Yingda explains the passage from "Initial Six with Sincerity" to "There is Another Good Outcome." The "Justice" says: What is meant by "With sincerity, one can be compared without blame" is that Initial Six is at the beginning of attachment and holds the position of the first in attachment. If there is no sincerity, there is no greater calamity. One must have sincerity in heart to be close to others and maintain sincerity in dealing with people throughout, thus avoiding faults. What is meant by "Sincerity fills the jar, eventually bringing another good outcome" is that Initial Six is in the position of the first in attachment, and its corresponding is not limited to a single line. The heart has no private bias or stinginess, so everyone wishes to be close to it. With sincerity that fills a simple jar, used in dealing with people, all will come to it. From beginning to end, people constantly come, not only one person, but others also come together and achieve good outcomes, hence it is said "Eventually there is another good outcome." This uses the image of external things to illustrate human affairs. The following explanation of Wang Bi's comment on "Correspondence is not limited to one, the heart has no private stinginess." The "Justice" says: What is meant by "Correspondence is not limited to one" is that Initial Six originally has no corresponding line, which is why "Correspondence is not limited to one," so "the heart has no private stinginess." If the heart has a particular focus of correspondence, it would privately favor and be stingy towards that. Because "Correspondence is not limited to one," it can "the heart has no private stinginess."

《象》曰：比之初六，“有它吉”也。六二：比之自內，貞吉。處比之時，居中得位，而繫應在五，不能來它，故得其自內貞吉而已。[疏]正義曰：“比之自內，貞吉”者，居中得位，繫應在五，不能使它悉來，唯親比之道，自在其內，獨與五應，但“貞吉”而已，不如初六“有它吉”也。

The Image Commentary says: The initial line of the "Comparison" hexagram will bring unexpected good fortune. The text also states: The second line, by adhering from within, maintains uprightness and thus attains good fortune. Wang Bi's commentary explains: The second line is in a position of adherence, occupying the central position and holding the correct place, yet it can only connect with the fifth line, nine, and cannot attract others. Therefore, it can only attain good fortune through uprightness from within. Kong Yingda's commentary explains: The phrase "adhering from within, uprightness brings good fortune" refers to the second line occupying the central position and holding the correct place, connecting only with the fifth line, nine, and not being able to bring all others to adhere. Its way of adherence is only within the inner trigram, corresponding solely with the fifth line, nine, thus attaining only "uprightness brings good fortune," which is less than the initial line's "unexpected good fortune."

《象》曰：“比之自內”，不自失也。[疏]正義曰：“不自失”者，釋“比之自內”之義，不自失其所應之偶，故云“比之自內，不自失”也。六三：比之匪人。四自外比，二為五貞，近不相得，遠則無應，所與比者，皆非巳親，故曰“比之匪人”。《象》曰：“比之匪人”，不亦傷乎！[疏]正義曰：“比之匪人不亦傷乎”者，言六三所比，皆非己親之人。四自外比，二為五貞，近不相得，遠又無應，是所欲親比，皆非其親，是以悲傷也。

The Image Commentary says: "To be in harmony with the inner," meaning not to lose oneself. Kong Yingda's commentary explains that "not losing oneself" clarifies the meaning of "to be in harmony with the inner" — the line six in the second does not lose its proper spouse, so it is said "to be in harmony with the inner, not losing oneself." The text also says about the line six in the third, the one it is attached to is not a suitable person. Wang Bi's annotation explains that the line six in the fourth leaves the outside to be attached to the nine in the fifth, while the line six in the second remains loyal to the nine in the fifth. Although close to both sides, it does not harmonize with the line six in the third; far away, there is no corresponding line. What it is attached to is not its own relative, so it is said "to be in harmony with the wrong person." The Image Commentary says: "To be in harmony with the wrong person," is not also sad! Kong Yingda's commentary explains that "to be in harmony with the wrong person, is it not sad?" refers to the line six in the third being attached to people who are not close to itself: the line six in the fourth leaves the outside to be attached, while the line six in the second remains loyal to the nine in the fifth. Close to both sides, it does not harmonize with the line six in the third; far away, there is no corresponding line. What it is attached to is not its own relative, hence it is sad.

六四：外比之，貞吉。外比於五，復得其位，比不失賢，處不失位，故“貞吉”也。[疏]正義曰：六四上比於五，欲外比也。居得其位，比不失賢，所以貞吉。凡下體為內，上體為外，六四比五，故云“外比”也。《象》曰：外比於賢，以從上也。[疏]正義曰：九五，居中得位，故稱“賢”也。五在四上，四往比之，是“以從上”也。

The text says: The fourth line, six, moves outward to attach itself, maintains correctness and gains good fortune. Wang Bi's commentary explains: The fourth line moves upward to attach itself to the fifth line nine, and itself occupies a proper position; the one it attaches itself to is not a fool, and its own position is also proper, so it is 'correct and good fortune'. Kong Yingda's commentary explains: The fourth line moves upward to attach itself to the fifth line, which is moving outward to attach itself. It occupies a proper position, and the one it attaches itself to is not a fool, so it is 'correct and good fortune'. Generally, the lower trigram is called 'inner', and the upper trigram is called 'outer'. The fourth line moves outward to attach itself to the fifth line, so it is called 'external attachment'. The Image Commentary says: Moving outward to attach itself to a wise person is to follow the superior. Kong Yingda's commentary explains: The fifth line occupies the center and is in a proper position, so it is called 'wise'. The fifth line is above the fourth line, and the fourth line moves forward to attach itself to it, which is called 'following above'.

九五：顯比。王用三驅，失前禽。邑人不誡，吉。為比之主而有應在二，“顯比”者也。比而顯之，則所親者狹矣。夫無私於物，唯賢是與，則去之與來，皆無失也。夫三驅之禮，禽逆來趣已則舍之，背已而走則射之，愛於來而惡於去也，故其所施，常“失前禽”也。以“顯比”而居王位，用三驅之道者也，故曰“王用三驅，失前禽也”。用其中正，征討有常，伐不加邑，動必討叛，邑人無虞，故“不誡”也，雖不得乎大人之吉，是“顯比”之吉也。此可以為上之使，非為上道也。

The text says: The fifth line, nine, is clearly attached. The king uses a hunting method of driving animals from three sides, letting those that come face to face go free; those in the territory need not be on guard, it is auspicious. Wang Bi's commentary explains: The fifth line, nine, as the main line of the "Comparison" hexagram, yet it specifically corresponds to the second line, six. This is called "clear comparison" — making the object of attachment clearly evident, thus narrowing the scope of attachment. If one does not favor any particular thing, but only attaches to the virtuous, then those that leave behind and those that come forward will not be lost. As for the ritual of driving animals from three sides, when the animals run toward the hunter, they are let go, but those that run away are shot. This shows partiality toward what comes and aversion toward what goes, so the result of hunting is often "losing the animals that come first." The fifth line, nine, holds the position of the king by employing the method of "clear comparison," which is exactly the method of driving from three sides. Therefore, it says, "the king uses the method of driving from three sides, losing the animals that come first." It applies the virtue of being upright and just, enforces military campaigns according to established norms, does not attack its own territory, and any action is directed against rebels. Therefore, those in the territory have no need to be cautious, hence "no warning." Although this is not the great auspiciousness of a great person, it is still the auspiciousness that can be achieved through "clear comparison." Such a person can serve as a messenger for those above, but is not the proper way for those in authority.

[疏]“九五顯比”至“邑人不誡吉”。○正義曰：五應於二，顯明比道，不能普遍相親，是比道狹也。“王用三驅失前禽”者，此假田獵之道，以喻“顯比”之事。凡三驅之禮，禽向已者則舍之，背已者則射之，是失於“前禽”也。“顯比”之道，與己相應者則親之，與己不相應者則疏之，與三驅田獵，愛來惡去相似，故云“王用三驅，失前禽”也。言“顯比”之道，似於此也。“邑人不誡吉”者，雖不能廣普親比於自己相親之處，不妄加討罰，所以己邑之人，不須防誡而有吉也。至於“邑人不誡”而“為吉”，非是大人弘闊之道，不可為大人之道，但可為大人之使。

Kong Yingda explains in the Commentary that the text from "Nine in the Fifth clearly demonstrates attachment" to "the people of the city do not need to be warned, which is auspicious." The "Justice" says: Nine in the Fifth exclusively responds to Six in the Second, clearly displaying the way of attachment, but it cannot universally attach to others, showing that its way of attachment is narrow. The phrase "the king uses three drives and loses the birds ahead" is a metaphor using the method of hunting to illustrate the concept of "clear attachment": in the ritual of three drives, animals coming towards the hunter are let go, while those fleeing away are shot, thus losing the birds that come first. The way of "clear attachment" is similar: those who correspond with oneself are approached, while those who do not correspond are distanced, just like the three drives in hunting, which shows preference for those coming towards and dislike for those going away. Therefore, it is said "the king uses three drives and loses the birds ahead," meaning the way of "clear attachment" is similar to this. The phrase "the people of the city do not need to be warned, which is auspicious" means that although Nine in the Fifth cannot universally attach to all people, it does not arbitrarily attack or punish those in its own territory, so the people of the city do not need to be on guard and thus gain auspiciousness. As for saying that "the people of the city do not need to be warned" is considered "auspicious," this is not the proper way of a great person to be broad-minded and inclusive; such an approach cannot be regarded as the way of a great person, but can only be considered the talent of a great person's messenger.

○注“為比之主”至“非為上之道”。○正義曰：“去之與來皆無失”者，若“比”道弘闊，不偏私於物，唯賢是親，則背己去者與來向己者，皆悉親附無所失也；言去亦不失，來亦不失。夫三驅之禮者，先儒皆云“三度驅禽而射之也”。三度則已，今亦從之，去則射之。褚氏諸儒皆以“為三面著人驅禽”，必知“三面”者，禽唯有背己、向己、趣己，故左右及於後皆有驅之。“愛於來而惡於去”者，來則舍之，是愛於來也；去則射之，是惡於去也。“故其所施常失前禽”者，言獨“比”所應，則所比為失。如三驅所施，愛來憎去，則失在前禽也。

The Commentary explains Wang Bi's annotations from "as the master of comparison" to "not the way of the superior." The "Justice" says: in the annotation, "those who leave and those who come both have no loss," meaning if the way of being close is broad and inclusive, not partial to any individual, but only close to the virtuous, then those who leave behind and those who come towards you will both be close and obedient, none being lost; that is, those who leave are not lost, and those who come are also not lost. Regarding the ritual of three drives, earlier scholars all say it refers to "driving animals three times and shooting them," stopping after three drives, and now also follow this interpretation, shooting only those that run away. However, scholars such as Chu Zhongdu and others argue it refers to "setting people on three sides to drive the animals." The reason for determining it as "three sides" is that animals can only move in three directions: away from oneself, towards oneself, or running toward oneself. Therefore, people are set on both sides and the rear to drive the animals. The annotation "loves those that come and hates those that go away" means letting those that come go is partial to those that come; shooting those that go away is to hate those that go. The annotation "thus the application often loses the preceding animals" means that if one only attaches to those that correspond to oneself, then in attachment there is loss, just as in the three drives, partiality to those that come and hatred of those that go result in loss to the animals that come first.

“用其中正，征討有常，伐不加邑，動必討叛”者，此九五居中得正，故云“用其中正”也。心既中正，不妄喜怒，故征伐有常也。所伐之事，不加親己之邑；興師動眾，必欲討其叛逆。五以其“顯比”，親者伐所不加也，叛者，必欲征伐也。云“雖不得乎大人之吉，是顯比之吉”者，以《象》云“顯比之吉”，其比狹也。若“大人之吉”，則“比”道弘通也。“可以為上之使，非為上之道”者，九五居上之位，若為行如此，身雖為王，止可為上使之人，非是為王之道，故云“非為上之道”。

Continuing the explanation of the passage in the commentary: "Using the middle and correctness, campaigns are regular, attacks are not directed at allied territories, and actions are always aimed at rebellion." This is because the Nine in the Fifth occupies the center and is upright, hence "using the middle and correctness." Since the mind is upright and correct, it does not act capriciously in joy or anger, so campaigns follow a regular pattern. The objects of attack are not the allied territories; once military action is taken, it is definitely to suppress rebellion. The Nine in the Fifth follows the way of "manifest comparison," not attacking those who are close and allied, but certainly attacking those who have rebelled. The commentary says, "Although it does not attain the good fortune of the Great Man, it is the good fortune of manifest comparison," because the Image Commentary only mentions "the good fortune of manifest comparison," indicating its scope of attachment is narrow; if it were "the good fortune of the Great Man," then the way of attachment would be broad and open. The commentary also says, "It can be the messenger of the superior, not the way of the superior," meaning that although the Nine in the Fifth is in a high position, if it acts in this manner, even though it is a ruler, it is only fit to be the messenger of the superior, not the way of ruling, hence "not the way of the superior."

《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。[疏]“顯比之吉”至“上使中也”。○正義曰：“顯比之吉，位正中”者，所以“顯比”得吉者，以所居之位正而且中，故云“顯比之吉”。“舍逆取順失前禽也”者，禽逆來向己者，則舍之而不害，禽順去背己而走者，則射而取之，是“失前禽”也。“邑人不誡上使中也”者，釋“邑人不誡”之義，所以己邑之人，不須防誡，止由在上九五之使得其中正之人，伐不加邑，動必討叛，不橫加無罪，止由在上使中也。“中”謂九五也。此九五雖不得為王者之身，堪為王者之使，以居中位，故云“上使中”也。

The Image Commentary says: "The virtue of 'manifesting comparison' is auspicious because the position occupied is both upright and central. Let go of the ones coming directly toward you and pursue those fleeing away from you, hence 'losing the prey ahead.' 'The people of the city do not need to be warned' because those appointed by the superior are upright and just. Below is Kong Yingda's explanation of the passage from 'The virtue of manifesting comparison is auspicious' to 'the superior appoints the upright.' The Justification says: 'The virtue of manifesting comparison is auspicious because it occupies a position that is both upright and central,' meaning 'manifesting comparison' is auspicious because it is in a central and upright position, hence 'the virtue of manifesting comparison is auspicious.' 'Abandoning the opposing and taking the favorable, thus losing the prey ahead' means letting go of the animals coming directly toward you and pursuing those fleeing away, which is 'losing the prey ahead.' 'The people of the city do not need to be warned' refers to why the people of the city do not need to be on guard—because the superior, the Nine in the Fifth, appoints upright and just people. The military actions do not target the city itself, but rather strike at rebels, thus not unjustly punishing the innocent. This is because the superior appoints the upright. Here, 'upright' refers to the Nine in the Fifth. Although the Nine in the Fifth cannot become the sovereign himself, it can serve as the sovereign's envoy because it occupies the central position, hence 'the superior appoints the upright.'

上六：比之無首，凶。無首，後已，處卦之終，是後夫也。親道已成，無所與終，為時所棄，宜其凶也。[疏]正義曰：“無首凶”者，謂無能為頭首。它人皆“比”，己獨在後，是親比於人，無能為頭首也。它人皆“比”，親道已成，己獨在後，眾人所棄，宜其凶也。

The text says: The sixth line at the top, though close to others, cannot become the leader, hence it is ominous. Wang Bi's commentary explains: "No leader" means being behind others; the sixth line at the top is at the end of the hexagram, which is exactly what the hexagram statement calls "the one who comes late." The situation of being close to others has already formed, yet it has no one to conclude it well, being abandoned by the circumstances, thus it should be ominous. Kong Yingda's commentary explains: What is meant by "no leader is ominous" is that it cannot become the leader. Others have already become close to each other, but alone it lags behind, showing that although it tries to be close to others, it cannot be the leader. Others have already become close, the way of being close has already been completed, yet alone it lags behind, being abandoned by the people, thus it should be ominous.

《象》曰：“比之無首”，無所終也。[疏]正義曰：“無所終”者，釋“比之無首”，既不能為比之初首，被人所棄，故無能與之共終也。

The Image Commentary says: The line statement of the sixth line at the top, which speaks of "competing without a leader," indicates that such a person will not have a good ending. Kong Yingda's commentary explains: The phrase "no ultimate outcome" is used to explain the statement "competing without a leader" — since the sixth line at the top could not initially join others in mutual support and thus could not be the beginning of mutual affinity, it will be abandoned by others; once abandoned, no one will be willing to maintain close relations with it to the end, resulting in no good conclusion.

乾下巽上。小畜：亨。不能畜大，止健剛志，故行是以亨。[疏]正義曰：但小有所畜，唯“畜”九三而已。初九、九二，猶剛健得行，是以剛志上得亨通，故云“小畜亨”也。若大畜、乾在於下，艮在於上，艮是陽卦，又能止物，能止此乾之剛健，所畜者大，故稱“大畜”。此卦則巽在於上，乾在於下，巽是陰，柔性，又和順，不能止畜在下之乾，唯能畜止九三，所畜狹小，故名“小畜”。

The hexagram Xiao Xu is composed of the lower trigram Qian (Heaven) and the upper trigram Xun (Wind). The hexagram statement says: "Xiao Xu, the passage is smooth." Wang Bi explains that the upper trigram, being yin and flexible, cannot restrain the entire strength of the lower trigram, which is yang and strong. It can only restrain the yang line at the third position, while the other yang lines continue upward, hence the hexagram statement says "the passage is smooth." Kong Yingda further explains that the scope of restraint in this hexagram is limited, only restraining the third line. The first line and the second line remain strong and continue upward, so the strong will can ascend smoothly, hence the hexagram statement says "Xiao Xu, the passage is smooth." In comparison with the hexagram Da Xu, which has Qian below and Gen above, Gen is a yang trigram with the ability to restrain, thus it can restrain the entire strength of Qian. The scope of restraint is large, so it is called "Da Xu." In this hexagram, Xun is above and Qian is below. Xun is yin and gentle, unable to restrain the strong Qian below. It can only restrain the third line, so the scope of restraint is small, hence it is called "Xiao Xu."

密雲不雨，自我西郊。[疏]正義曰：“密雲不雨”者，若陽之上升，陰能畜止，兩氣相薄則為雨也。今唯能畜止九三，其氣被畜，但為密雲，初九、九二，猶自上通，所以不能為雨也。“自我西郊”者，所聚密雲，由在我之西郊，去我既遠，潤澤不能行也，但聚在西郊而已。

The hexagram statement continues: "Dense clouds do not rain, arising from my western suburb." Kong Yingda's commentary explains: "When yang energy rises, if yin energy can restrain it, the two energies press against each other and condense into rain. Now, the yin energy at the upper part only restrains the single line of nine in the third position. The yang energy restrained is only enough to form dense clouds, while nine at the beginning and nine in the second still rise freely. Yin and yang do not press against each other, so rain does not form. 'Arising from my western suburb' means the dense clouds gathered only in my western suburb, far from my dwelling, unable to spread their moistening influence. They merely gather in the western suburb in vain."

《彖》曰：小畜，柔得位而上下應之，曰“小畜”。謂六四也，成卦之義，在此爻也。體無二陰，以分其應故上下應之也。既得其位，而上下應之，三不能陵，小畜之義。[疏]正義曰：“柔得位”，謂六四也。以陰居陰，故稱得位。此卦唯有一陰，上下諸陽皆來應之，故曰“小畜”。此釋小畜卦名也。言此卦之畜，六四唯畜其下九三，初九、九二猶不能擁畜，而云“上下應之”者，若細別而言，小畜之義，唯當畜止在下。三陽猶不能畜盡，但畜九三而已。若大判而言之，上下五陽總應六四，故云“上下應之”。其四雖應何妨，總不能畜止剛健也。

The Commentary on the Judgment says: "Small Accumulation, the softness attains its position and is responded to by above and below, called 'Small Accumulation'." Wang Bi's commentary explains that the "softness" refers to the fourth line, which is yin. The establishment of the whole hexagram depends on this line. There is no other yin line to divert the response of the many yang lines, so all five yang lines above and below are directed toward it. Since the fourth line is in the correct position and is responded to by above and below, the third line cannot surpass it. This is the meaning of "Small Accumulation." Kong Yingda further explains that "the softness attains its position" refers specifically to the fourth line, which is a yin line in a yin position, hence called "attaining its position." This hexagram has only this one yin line, and all the five yang lines above and below respond to it, hence called "Small Accumulation." This sentence explains the meaning of the hexagram name. As for the stopping of the hexagram, the fourth line actually only stops the third line below; the first line and the second line are not stopped. However, the Commentary on the Judgment says "responded to by above and below," because if we look at it in detail, "Small Accumulation" refers only to the stopping of the yang line below, and the three yang lines cannot all be stopped; only the third line is stopped. But if we look at it in general, all five yang lines respond to the fourth line, hence it is said "responded to by above and below." Although the fourth line is responded to by all the yang lines, it does not contradict the facts, for it still cannot stop the strong and vigorous nature of the Qian trigram.

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。小畜之勢，足作密雲，乃“自我西郊”，未足以為雨也。何由知未能為雨？夫能為雨者，陽上薄陰，陰能固之，然後烝而為雨。今不能制初九之“復道”，固九二之“牽復”，九三更以不能復為劣也。下方尚往，施豈得行？故密雲而不能為雨，尚往故也。何以明之？去陰能固之，然後乃雨乎。上九獨能固九三之路，故九三不可以進而“輿說輻”也。能固其路而安於上，故得“既雨既處”。若四、五皆能若上九之善畜，則能雨明矣。故舉一卦而論之，能為小畜密雲而已。陰苟不足以固陽，則雖復至盛，密雲自我西郊，故不能雨也。雨之未下，即施之未行也。《彖》至論一卦之體，故曰“密雲不雨”。《象》各言一爻之德，故曰“既雨既處”也。

The Commentary on the Judgment continues: "It is strong and flexible, with firm virtue in the center and its will carried out, thus achieving success. 'Dense clouds without rain' indicates that the movement is still ongoing; 'the clouds are from my western suburb' shows that the application has not yet been carried out." Wang Bi's commentary explains: "This small accumulation of strength is only enough to gather into dense clouds, and only enough to have the clouds stop at 'my western suburb.' It is not yet sufficient to turn into rain. Why can we be certain it cannot become rain? Generally, when rain forms, it must be that the yang energy forces up against the yin energy, and the yin energy is able to hold it together, then the vapor rises and accumulates to fall as rain. Now the yin above is unable to restrain the return of the initial nine 'returning along the path' or to hold back the upward movement of the second nine 'pulling back and returning.' Only the third nine is weak because it cannot return on its own. The yang below is moving upward continuously, so how can the application of nourishment be carried out? Therefore, dense clouds are present but no rain falls, because the yang is still moving upward. What else can be used to confirm this? Only when yin can hold the yang together can rain fall. In the entire hexagram, only the top nine is able to block the way of the third nine, so the third nine cannot advance, resulting in the line statement 'the cart wheel comes off the spokes.' The top nine is able to block the way of the third nine and dwell above, so the top nine has the image of 'rain has fallen and it is now settled.' If the fourth six and the fifth nine were also able to restrain as the top nine does, then the entire hexagram would certainly have rain. Therefore, in considering the whole hexagram, it can only achieve the small accumulation of 'dense clouds.' If the yin is not sufficient to hold the yang, then even if the clouds are very dense, they can only remain at 'my western suburb,' and rain will never fall. The rain has not yet fallen, meaning the application of nourishment has not yet been carried out. The Commentary on the Judgment discusses the whole hexagram as a whole, hence it says 'dense clouds without rain'; the Image Commentary discusses each line's virtue separately, hence the top nine says 'rain has fallen and it is now settled.'"

[疏]“健而巽”至“施未行也”。○正義曰：“健而巽，剛中而志行，乃亨”者，內既剛健而外逢柔順，剛發於外，不被摧抑，而志意得行。以此言之，故剛健之志，乃得亨通，此釋“亨”也。“密雲不雨，尚往”者，所以密雲不雨者，不能畜止諸陽，初九、九二，猶得上進，陰陽氣通，所以不雨，釋“密雲不雨”也。“自我西郊施未行”者，釋“自我西郊”之義。所以密雲不雨，從我西郊而積聚者，猶所施潤澤，未得流行周遍，故不覆國都，但遠聚西郊也。然雲在國都而不雨，亦是施未行也。必雲在西郊者，若在國都，雨雖未落，猶有覆蔭之施，不得云“施未行”，今言在西郊，去施遠也。

Kong Yingda's commentary explains the section from "Jian er Xun" to "Shi wei xing ye" in the Commentary on the Judgment. The correct explanation says: "Jian er Xun, Gang zhong er zhi xing, nai heng" means that the inner trigram is strong and vigorous while the outer trigram is gentle and compliant, so the strength is expressed outward without being suppressed or obstructed, allowing the mind's aspirations to be realized. Thus, the strong and vigorous aspirations can achieve success, which explains the character "heng" in the Hexagram Statement. "Mi yun bu yu, shang wang" means that the reason for the thick clouds not raining is that the upper trigram cannot contain the many yang lines, and the initial line nine and the second line nine can still ascend. Yin and yang energies communicate without conflict, so it does not rain. This explains "mi yun bu yu." "Ci wo xi jiao, shi wei xing" explains the meaning of "ci wo xi jiao": thick clouds not raining but gathering only in my western suburbs, just like the intended moisture has not yet spread widely, so the clouds do not cover the capital. If the clouds were over the capital without raining, it would still be a form of "shi wei xing." However, the text specifically mentions the western suburbs because if the clouds were over the capital, even without rain, there would still be some shade, making it difficult to say "shi wei xing." Now saying it is in the western suburbs indicates that the distribution of moisture is still far off.

○注“小畜之勢”至“既雨既處也”。○正義曰：“九三更以不能復為劣”者，初九既得“復道”，九二可“牽”以獲“復”，皆得剛健上通，則是陰不能固陽，而九三劣弱，又不能自復，則是陽不薄陰，是以皆不雨也。且小畜之義，貴於上往，而九三不能自復，更為劣弱，故言“九三更不能復為劣”也。“能固其路而安於上”者，謂上九能閉固九三之道路，不被九三所陵，得安於上，所以“既雨既處”也，故舉一卦而論之。“能為小畜密雲而已”者，此明卦之與爻，其義別也。但卦總二象，明上體不能閉固下體，所以密雲不能為雨。爻則止明一爻之事，上九能固九三，所以上九而有雨也。所以卦與爻其義異也。諸卦多然。若《比卦》云“比吉”，上六則云“比之無首凶”也；《復卦》云“復亨”，上六云“迷復凶”也。此皆卦之與爻，義相違反，它皆仿此。

The explanation from Wang Bi's commentary from "the situation of Xiao Xu" to "rain has fallen and it is now calm" is as follows. Kong Yingda's commentary says that Wang Bi explains "nine three is even more unable to recover from weakness," meaning that initial nine is already able to "return to the path on its own," and nine two can also be guided to achieve "return." Both lines are strong and upward reaching, showing that the yin and yang cannot be held back by the soft and weak. However, nine three is weak and cannot recover on its own, showing that the yang is not pressing upward to restrain the yin. Thus, neither side can achieve rain. Moreover, the hexagram of Xiao Xu values upward movement, but nine three is unable to recover on its own, which makes it even more weak, hence the statement "nine three is even more unable to recover from weakness." Wang Bi's explanation of "being able to secure its path and be secure above" means that upper nine can block the path of nine three, preventing it from attacking, thus allowing upper nine to remain in a secure position. Therefore, the line statement of upper nine has "rain has fallen and it is now calm." Wang Bi wants to discuss the entire hexagram, saying "it can only gather thick clouds," to clarify that the meaning of the hexagram differs from that of a single line. In terms of the hexagram, it considers the combination of upper and lower trigrams; since the upper trigram cannot restrain the lower trigram, there is only thick cloud but no rain. In terms of a single line, it refers only to the matter of that line. Upper nine can restrain nine three, so when it reaches upper nine, there is rain. The meaning of the hexagram and the meaning of the line differ, which is common in most hexagrams. For example, the hexagram statement of Bi says "comparison is auspicious," while the line statement of upper six says "comparison without a leader, misfortune." The hexagram statement of Fu says "return is smooth," while the line statement of upper six says "confused return, misfortune." These are examples where the meaning of the hexagram and the meaning of the line are opposite. Other cases can be inferred in the same way.

《象》曰：風行天上，小畜。君子以懿文德。未能行其施者，故可以懿文德而已。[疏]正義曰：“君子以懿文德”者，懿，美也。以於其時施末得行，喻君子之人但修美文德，待時而發。風為號令，若“風行天下”，則施附於物，不得云“施未行”也。今風在天上，去物既遠，無所施及，故曰“風行天上”。凡大象，君子所取之義，或取二卦之象而法之者，若“地中有水，師，君子以容民畜眾”，取卦象包容之義；若《履卦·象》云“上天下澤，履，君子以辯上下”，取上下尊卑之義。如此之類，皆取二象，君子法以為行也。或直取卦名，因其卦義所有，君子法之，須合卦義行事者。若《訟卦》云“君子以作事謀始”，防其所訟之源，不取“天與水違行”之象；若《小畜》“君子以懿文德”，不取“風行天上”之象。餘皆仿此。

The Image Commentary says: "Wind moves over heaven, small accumulation. The君子 should cultivate virtue and literature." Wang Bi's annotation explains that at this time the君子 is still unable to spread his grace, so he can only first cultivate his literary virtue and moral achievements. Kong Yingda further explains that "the君子 should cultivate virtue and literature" means "e" signifies beauty and refinement; because at this time giving is not yet possible, it is like the君子 should only focus on refining his literary virtue and wait for the right moment to act. Wind is a symbol of command; if it were "wind moves over the world," then the command would reach all things, and it would not be said that "giving has not yet taken place." Now the wind is in heaven, far from the myriad things, and cannot reach them, so the Image Commentary says "wind moves over heaven." All the Great Image Commentaries, the principles that the君子 take as models have two types: one type is taking the images of the upper and lower trigrams and following them, such as the Image Commentary of the "Military" hexagram says "water in the earth, military, the君子 should accommodate the people and gather the masses," taking the image of containment; and the Image Commentary of the "Following" hexagram says "heaven above, marsh below, following, the君子 should distinguish upper and lower," taking the meaning of hierarchy. These are all taking the images of the two trigrams, and the君子 acts accordingly. The other type is directly taking the name of the hexagram, and following the inherent meaning of the hexagram's name, acting only in accordance with the meaning of the hexagram, such as the Image Commentary of the "Contention" hexagram says "the君子 should plan the beginning of his actions," which refers to preventing contention from the beginning, without taking the image of "heaven and water moving in opposite directions." Similarly, the Image Commentary of the "Small Accumulation" hexagram says "the君子 should cultivate virtue and literature," without taking the image of "wind moving over heaven." The rest of the hexagrams can be understood in the same way.

初九：復自道，何其咎？吉。處乾之始，以升巽初，四為已應，不距已者也。以陽升陰，復自其道，順而無違，何所犯咎，得義之吉。[疏]正義曰：處乾之始以升巽，初四為已應，以陽升陰，反覆於上，自用已道，四則順而無違，於已無咎，故云“復自道，何其咎？吉”。《象》曰：“復自道”，其義吉也。[疏]正義曰：“其義吉”者，以陽升陰，以剛應柔，其義於理吉也。

The line statement of the initial yang line says: "Returning to the path of self, how could there be misfortune? It is auspicious." Wang Bi's commentary explains that the initial yang line is at the beginning of the "Heaven" trigram and is ascending toward the beginning of the "Wind" trigram. The sixth line in the fourth position is its corresponding line, and it will not reject it. A yang line ascending to respond to a yin line follows its own original path, proceeding smoothly without opposition, so how could it commit any offense? By reason, it is naturally auspicious. Kong Yingda further explains that the initial yang line is at the beginning of the "Heaven" trigram and is ascending toward the "Wind" trigram. The initial yang line and the sixth line in the fourth position are corresponding lines. A yang line ascending to respond to a yin line is returning along the path it should naturally take. The sixth line responds without opposition, so there is no fault to be blamed. Therefore, the line statement says, "Returning to the path of self, how could there be misfortune? It is auspicious." The "Image Commentary" says, "Returning to the path of self," its meaning is auspicious." Kong Yingda's commentary explains that "its meaning is auspicious" refers to the fact that a yang line ascending to a yin line and a strong line responding to a gentle line is inherently auspicious by reason.

九二：牽復吉。處乾之中，以升巽五，五非畜極，非固已者也。雖不能若陰之不違，可牽以獲復，是以吉也。[疏]正義曰：“牽”謂牽連，“復”謂反覆，二欲往五，五非止畜之極，不閉固於已，可自牽連反覆於上而得吉也。《象》曰：“牽復”在中，亦不自失也。[疏]正義曰：既彊牽連，而復在下卦之中，以其得中，不被閉固，亦於已不自有失，解“牽復吉”也。

The line statement for the second line says: "To be drawn back, it is auspicious." Wang Bi's commentary explains that the second line is located within the trigram "Qian" (Heaven), moving upward toward the fifth line of the trigram "Xun" (Wind). The fifth line is not the extreme point of being restrained, so it does not close itself off; although it cannot be as non-resistant as the fourth line, which is yin and entirely non-opposing, the second line can still be drawn back and return, hence it is auspicious. Kong Yingda further explains: "To be drawn back" means to be connected and drawn, and "return" means to go back and forth; as the second line moves upward toward the fifth line, the fifth line is not at the extreme of being restrained and does not close itself off, so the second line can move upward by being connected and drawn, thus achieving auspiciousness. The "Image Commentary" says: "To be drawn back in the center, one does not lose oneself." Kong Yingda's commentary explains that since the second line can strive to be connected and move upward, and it is located in the central position of the lower trigram, it does not become enclosed and does not suffer any loss to itself. This is explaining the line statement "To be drawn back, it is auspicious."

九三：輿說輻。夫妻反目。上為畜盛，不可牽徵，以斯而進，故必“說輻”也。已為陽極，上為陰長，畜於陰長，不能自復，方之“夫妻反目”之義也。[疏]正義曰：九三欲復而進，上九固而止之，不可以行，故車輿說其輻。“夫妻反目”者，上九體巽為長女之陰，今九三之陽，被長女閉固，不能自復，夫妻乖戾，故反目相視。《象》曰：“夫妻反目”，不能正室也。[疏]正義曰：“不能正室”者，釋“夫妻反目”之義。以九三之夫不能正上九之室，故“反目”也。此假象以喻人事也。

The line statement of the third line says: "The cart wheel spokes fall off, the husband and wife turn against each other." Wang Bi explains that the force of the upper ninth line, which represents restraint, is at its height, and the third line cannot pull it along to move forward. If it insists on advancing, the cart will inevitably have "fallen spokes" — the spokes of the cart wheel will fall off. The third line itself is the extreme yang, while the upper ninth line is the longest yin. The third line is restrained by the long yin and cannot return on its own, which is analogous to "the husband and wife turn against each other." Kong Yingda further explains that the third line wants to return and advance, but the upper ninth line blocks it and stops it, so the cart's spokes fall off. The phrase "the husband and wife turn against each other" is because the upper ninth line belongs to the trigram "Xun," which represents the elder daughter in the eight trigrams and is yin. Now the yang of the third line is blocked by the elder daughter and cannot return on its own, leading to discord between husband and wife, hence they look at each other with resentment. The Image Commentary says: "The husband and wife turn against each other, because the husband cannot properly manage the household." Kong Yingda explains that "the husband cannot properly manage the household" is the reason for "the husband and wife turn against each other" — the third line, as the husband, fails to properly manage the upper ninth line, the household, hence they turn against each other. This is using a physical object to metaphorically explain human relationships.

六四：有孚，血去惕出，無咎。夫言“血”者，陽犯陰也。四乘於三，近不相得，三務於進，而已隔之，將懼侵克者也。上亦惡三而能制焉，志與上合，共同斯誠，三雖逼己，而不能犯，故得血去懼除，保無咎也。[疏]“六四”至“無咎”。○正義曰：六四居九三之上，乘陵於三，三既務進，而已固之，懼三害己，故有“血”也。畏三侵陵，故惕懼也。但上九亦憎惡九三，六四與上九同志，共惡於三三不害己，己故得其血去除，其惕出散，信能血去懼除，乃得無咎。○注“夫言血者”至“無咎也”。○正義曰：“夫言血者陽犯陰也”者，謂此卦言“血”，陽犯陰也。“夫”者，發語之端，非是總凡之辭。故《需》六四云“需于血”，《注》云：“凡稱血者，陰陽相傷也”。則稱血者，非唯陽犯陰也。《象》曰：有孚惕出，上合志也。[疏]正義曰：釋“惕出”之意。所以“惕出”者，由己與上九同合其志，共惡於三也。

The line statement of the fourth line says: "There is sincerity, blood is dispelled, fear is removed, and there is no blame." Wang Bi's commentary explains: here, "blood" refers to the invasion of yang by yang. The sixth line is above the third line, and the two lines are close but not in harmony. The third line is determined to move upward, but the fourth line is blocking the way. The fourth line should be worried about being harmed by the third line. Fortunately, the top line also dislikes the third line and can control it. The fourth line's intention aligns with the top line, and both share this sincerity. Although the third line is close, it does not harm the fourth line, so the danger of bloodshed is eliminated and fear is removed, resulting in no blame. Kong Yingda's commentary explains the line statement from "sixth line" to "no blame." The "Justice" says: the sixth line is above the third line and invades the third line. The third line is determined to move upward, and the sixth line blocks it, fearing that the third line will harm itself, so there is "blood." Because of fear of the third line's aggression, it is anxious. However, the top line also dislikes the third line, and the sixth line shares the same intention with the top line, both disliking the third line. Therefore, the third line cannot harm the sixth line, so the danger of bloodshed is removed, and the fear is dispelled; thus, there is no mistake. The following explains Wang Bi's commentary from "the mention of blood" to "no blame." The "Justice" says: Wang's commentary says "the mention of blood refers to yang invading yin," which only explains that the "blood" in this hexagram refers to yang invading yin. The word "fu" at the beginning is just a leading word and not a general statement. Therefore, in the "Need" hexagram's fourth line, which says "need at blood," Wang Bi's commentary says: "any mention of blood refers to mutual injury between yin and yang." This shows that the term "blood" is not limited to the case of yang invading yin. The "Image Commentary" says: "there is sincerity, fear is removed, because it is in harmony with the top line." Kong Yingda's commentary explains: this explains the purpose of "fear is removed." The reason one can be freed from fear is because one shares the same intention with the top line, both disliking the third line.

九五：有孚攣如，富以其鄰。處得尊位，不疑於二，來而不距。二牽已攣，不為專固，“有孚攣如”之謂也。以陽居陽，處實者也。居盛處實而不專固，富以其鄰者也。[疏]正義曰：“有孚攣如”者，五居尊位，不疑於二，來而不距。二既牽挽而來，已又攀攣而迎接，志意合同，不有專固相逼，是有信而相牽攣也。“如”，語辭，非義類。“富以其鄰”者，五是陽爻，即必富實。心不專固，故能用富以與其鄰。“鄰”謂二也。《象》曰：“有孚攣如”，不獨富也。[疏]正義曰：“不獨富也”者，釋“攣如”之義。所以攀攣於二者，以其不獨自專固於富，欲分與二也。

The text of the Fifth Line says: "There is sincerity and mutual attachment, wealth is shared with the neighboring line." Wang Bi explains that the Fifth Line, being in a noble position, has no suspicion towards the Second Line, and the Second Line coming up is not rejected. The Second Line draws the Fifth Line, and the Fifth Line willingly connects with it, not being stubborn or self-willed. This is the meaning of "There is sincerity and mutual attachment." The Fifth Line, as a Yang line in a Yang position, is in a full and prosperous place. Being in a flourishing position and being full without being stubborn or self-willed, this is the meaning of "wealth is shared with the neighboring line." Kong Yingda further explains that "There is sincerity and mutual attachment" means that the Fifth Line, in a noble position, has no suspicion towards the Second Line, and the Second Line coming up is not rejected. When the Second Line draws towards it, the Fifth Line also draws towards the Second Line, and both have harmonious intentions, without being stubborn or forcing each other. This is having sincerity and mutual attachment. The character "如" is a particle and has no specific meaning. "Wealth is shared with the neighboring line" means that the Fifth Line, being a Yang line, is certainly prosperous. Because it is not stubborn or greedy, it can share its wealth with the neighboring line, and "neighboring" refers to the Second Line. The Image Commentary says: "There is sincerity and mutual attachment," not only wealth. Kong Yingda explains that "not only wealth" is explaining the meaning of "mutual attachment"—the Fifth Line draws the Second Line because it does not want to keep its wealth to itself alone, but wishes to share some with the Second Line.

上九：既雨既處，尚德載，婦貞厲，月幾望，君子征凶。處小畜之極，能畜者也。陽不獲亨，故“既雨”也。剛不能侵，故“既處”也。體《巽》處上，剛不敢犯，“尚德”者也。為陰之長，能畜剛健，德積載者也。婦制其夫，臣制其君，雖貞近危，故曰“婦貞厲”也。陰之盈盛莫盛於此，故曰“月幾望”也。滿而又進，必失其道，陰疑於陽，必見戰伐，雖復君子，以征必凶，故曰“君子征凶”。

The line statement of the Upper Ninth line says: "After the rain has fallen and the clouds have settled, virtue is carried forward, the wife remains steadfast but is in danger, the moon is nearly full, the gentleman will face calamity through military action." Wang Bi's commentary explains: The Upper Ninth line is at the top of the hexagram of "Small Accumulation," and is the line that truly can restrain others. The yang energy cannot achieve smooth upward movement and thus becomes stagnant, resulting in rain, hence "after the rain." The strong line cannot penetrate it, so it remains secure, hence "after the clouds have settled." The Upper Ninth line, with the nature of "Wind," occupies a high position, and the strong lines dare not attack it, which is "exalting virtue" — its virtue is esteemed by others. As the leader of all the yin lines, it can restrain the strong and vigorous, which is virtue accumulated and capable of bearing things. However, when a woman controls her husband or a subject controls his sovereign, even if they remain virtuous, they are already close to danger, hence "the wife remains steadfast but is in danger." There is no greater fullness of yin energy than this, hence "the moon is nearly full" — the moon is about to be full. When it is full, it must continue to grow, inevitably losing its proper course; when yin becomes so strong as to rival yang, and mutual suspicion arises, warfare and punishment are certain. At that time, even a gentleman who goes out to fight will surely face calamity, hence "the gentleman will face calamity through military action."

[疏]“上九，既雨既處”至“君子征凶”。○正義曰：“既雨既處”者，九三欲進，已能固之，陰陽不通，故已得其雨也。“既處”者，三不能侵，不憂危害，故已得其處也。“尚德載”者，體《巽》處上，剛不敢犯，為陰之長，能畜正剛健，慕尚此德之積聚而運載也，故云“尚德載”也。言慕尚此道德之積載也。“婦貞厲”者，上九制九三，是婦制其夫，臣制其君，雖復貞正，而近危厲也。“月幾望”者，婦人之制夫，猶如月在望時盛極以敵日也。“幾”，辭也，已從上釋，故於此不復言也。“君子征凶”者，陰疑於陽，必見戰伐，雖復君子之行而亦凶也。○注“處小畜之極”至“君子征凶”。○正義曰：“處小畜之極，能畜者也”者。已處小畜盛極，是閉畜者也。“陽不獲亨，故既雨也”者，陽若亨通則不雨也。所以卦繫辭云：“小畜，亨，密雲不雨。”今九三之陽，被上九所固，不獲亨通，故“既雨”也。

Kong Yingda's commentary explains the line statement of Upper Nine from "Ji Yu Ji Chu" to "Jun Zi Zheng Xiong." The Justification says: "Ji Yu Ji Chu" refers to the fact that Nine Three wants to advance but Upper Nine can hold it back, so yin and yang energies are not in communication, and become blocked, thus Upper Nine itself receives the rain; "Ji Chu" refers to the fact that Nine Three cannot attack it, so it does not need to worry about harm, thus it can rest in peace. "Shang De Zai" refers to the fact that Upper Nine, with the body of Xun at the top, prevents the strong line from coming to attack, and as the leader of all yin lines, it can restrain the strong and vigorous, people admire and revere its accumulation and bearing of virtue, so it is said "Shang De Zai," meaning to admire and revere the accumulation and bearing of virtue. "Fu Zhen Li" refers to the fact that Upper Nine subdues Nine Three, which is like a woman subduing her husband or a minister subduing the sovereign; even though the self is virtuous and upright, it is already close to danger and peril. "Yue Ji Wang" refers to the fact that a woman subduing her husband is like the moon at the full moon when it is at its peak and confronts the sun; "Ji" is a particle of speech, which has already been explained before, so it is not repeated here. "Jun Zi Zheng Xiong" refers to the fact that when yin is so strong that it is suspicious of yang, warfare and punishment will certainly come, at that time even if it is the conduct of a gentleman, going to war is still dangerous. The following explains Wang Bi's commentary from "Chu Xiao Xu Zhi Ji" to "Jun Zi Zheng Xiong." The Justification says: Wang's commentary says "Chu Xiao Xu Zhi Ji, Neng Xu Zhe Ye," meaning that Upper Nine is at the peak of the hexagram Xiao Xu, which is exactly the line that can restrain others. Wang's commentary says "Yang Bu Huo Heng, Gu Ji Yu Ye," meaning that if yang energy can reach above without obstruction, it would not rain; thus the hexagram statement says "Xiao Xu, Heng, Mi Yun Bu Yu," but now Nine Three's yang is restrained by Upper Nine and cannot reach above, thus it becomes blocked and forms rain, so it is said "Ji Yu."

《象》曰：“既雨既處”，德積載也。“君子征凶”，有所疑也。夫處下可以征而無咎者，唯泰也則然。坤本體下，又順而弱，不能敵剛，故可以全其類，征而吉也。自此以往，則其進各有難矣。夫巽雖不能若艮之善畜，猶不肯為坤之順從也，故可得少進，不可盡陵也。是以初九、九二，其復則可，至於九三，則“輿說輻”也。夫大畜者，畜之極也。畜而不已，畜極則通，是以其畜之盛在於四、五，至於上九，道乃大行。小畜積極而後乃能畜，是以四、五可以進，而上九說征之輻。

The Image Commentary says: "After the rain has fallen and the clouds have settled," this indicates the accumulation of virtue. "The gentleman's expedition brings misfortune," because there is doubt. Wang Bi's commentary explains: those who are in a lower position and can go forth to campaign without fault are only found in the Tai hexagram. In the Tai hexagram, "Kun" is naturally in the lower position, and its nature is gentle and yielding, unable to overcome the strong and yang. Therefore, the three yang lines in the lower trigram can preserve their kind and go forth to campaign and achieve good fortune. Apart from Tai, when a yang line moves upward, it encounters difficulties. "Xun" is not as good at restraining as "Gen," but it is not willing to be as submissive as "Kun," so the yang lines in the lower trigram can advance slightly, but cannot go all the way. Therefore, the lines Chou Ji and Ji Er can still return and move upward, but by Ji San, they suffer "the cart wheel comes off the spokes." As for Da Xu, it is when restraint is at its peak: restraining without stopping, restraining to the extreme leads to smoothness, so the most intense restraint is in the lines Si and Wu. In Xiao Xu, restraint is only achieved after accumulation reaches its peak, so the lines Si and Wu cannot stop the yang lines from advancing, and they can go up until Shang Ji, when the spokes of the cart used in Ji San's expedition are finally removed.

[疏]“《象》曰既雨既處”至“有所疑也”。○正義曰：“既雨既處，德積載”者，釋“既雨既處”之義。言所以得“既雨既處”者，以上九道德積聚，可以運載，使人慕尚，故云“既雨既處”也。“君子征凶有所疑”者，釋“君子征凶”之義，言所以“征凶”者，陰氣盛滿，被陽有所疑忌，必見戰伐，故“征凶”也。

Kong Yingda's commentary explains the section from "Both rain and rest" to "there is doubt" in the Image Commentary. The Justification says: the phrase "Both rain and rest, virtue accumulates" explains the meaning of "Both rain and rest," indicating that the Nine at the Top can "Both rain and rest" because it has accumulated virtue, sufficient to carry and be admired, hence the Image Commentary says this. The phrase "The gentleman's expedition brings calamity, there is doubt" explains the meaning of "The gentleman's expedition brings calamity," indicating that the reason for the expedition resulting in calamity is due to the fullness of yin, being suspected by yang, inevitably leading to military campaigns, hence "expedition brings calamity."

○注“夫處下”至“說征之輻”。○正義曰：“夫巽雖不能若艮之善畜”者，謂雖不能如大畜艮卦在上，善畜下之乾也。“巽雖不能如艮之善畜”，故其畜小也。“猶不肯為坤之順從”者，謂猶不肯如泰卦、坤在於上順從乾也。“故可得少進”者，謂初九、九二得前進也。“不可盡陵”者，九三欲陵上九，被上九所固，是不可得“盡陵”也。“畜而不已，畜極則通，是以其畜之盛在於四五，至於上九，道乃大行”者，此論大畜義也。大畜畜而不已，謂之“大畜”。四爻、五爻是畜之盛極，而不休已，畜極則通。四、五畜道既極，至於上九，無可所畜，故上九道乃大行，無所畜也。“小畜積極而後乃能畜”者，小畜之道既微，積其終極，至於上九，乃能畜也，謂“畜”九三也。“是以四、五可以進”者，四雖畜初，五雖畜二，畜道既弱，故九二可以進。“上九說征之輻”者，上九畜之“積極”，故能說此九三征行之輻。案：九三但有“說輻”，無“徵”之文。而王氏言上九“說征之輻”者，輿之有輻，可以征行。九三爻有“徵”義，今輿輻既說，則是說征之輻，因上九“征凶”之文，征則行也。文雖不言，於義必有言“輻”者，鄭《注》云“謂輿下縛木，與軸相連，鉤心之木”是也。《子夏傳》云：“輻，車劇也。”

The explanation from Wang Bi's commentary from "Fu chu xia" to "Shuo zhi fu" is as follows. Kong Yingda's commentary says: Wang Bi's commentary on "Fu chu xia" refers to "Xun" not being as good as "Gen" in "Da Xu" at containing the "Qian" below. This means that "Xun" is not as effective as "Gen" in "Da Xu" which is above and contains "Qian" below. Because "Xun" is not as good as "Gen" in containing, its containment is limited. Wang Bi's commentary on "You ke bu ke wei Kun zhi shun zou" refers to "Xun" not being as willing as in "Tai" where "Kun" is above and submits to "Qian". Wang Bi's commentary on "Gu ke de shao jin" refers to the initial nine and the second nine being able to advance. Wang Bi's commentary on "Bu ke jin ling" refers to the third nine wanting to surpass the top nine, but being held back by the top nine, showing that it cannot surpass continuously. Wang Bi's commentary on "Xu er bu yi, xu ji zhi tong, yi shi qi xu zhi sheng zai yu si wu, zhiyu shang jiu, dao nai da xing" discusses the meaning of "Da Xu": "Da Xu" is about continuous containment, so it is called "Da Xu". The fourth and fifth lines are the most intense in containment. When containment stops, it turns into openness. Therefore, the peak of containment is at the fourth and fifth lines. When it reaches the top nine, there is nothing more to contain, so the way of the top nine is fully realized. Wang Bi's commentary on "Xiao Xu zhi ji er hou nai ke xu" refers to the fact that the containment in "Xiao Xu" is originally weak, but accumulates until the top nine can contain it, and what is contained is the third nine. Wang Bi's commentary on "Yi shi si wu ke jin" refers to the fourth line although containing the first nine and the fifth line containing the second nine, the containment is still weak, so the second nine can still advance. Wang Bi's commentary on "Shang jiu shuo zhi fu" refers to the containment of the top nine reaching its peak, so it can remove the spokes of the carriage that the third nine is using for travel. Note: The third line's line statement only mentions "shuo fu" without the character "zheng", but Wang Bi says the top nine "shuo zhi fu", because a carriage needs spokes to travel, and the third line originally contains the meaning of "zheng". Now that the spokes have been removed, it means the spokes for traveling have been taken off. Also, the line statement of the top nine mentions "zheng xiong", and "zheng" means to travel. Although the text does not explicitly mention it, the meaning must be so. As for the character "fu", Zheng Xuan's commentary says it is "the wooden rods bound under the carriage, connected to the axle and hooking the center of the wheel". The "Zi Xia Zhuan" says: "Fu is the same as 'ju', which is the spokes of the carriage."

兌下乾上。履：虎尾，不咥人，亨。[疏]正義曰：《履卦》之義，以六三為主。六三以陰柔履踐九二之剛，履危者也，猶如履虎尾，為危之甚。“不咥人亨”者，以六三在兌體，兌為和說，而應乾剛，雖履其危，而不見害，故得亨通，猶若履虎尾不見咥齧於人。此假物之象以喻人事。

The hexagram "Lǚ" (Following) has the lower trigram "Dui" (Lake) and the upper trigram "Qian" (Heaven). The hexagram statement says: "To tread on a tiger's tail, the tiger does not bite, and it is smooth." Kong Yingda's commentary explains that the meaning of the hexagram "Lǚ" is primarily based on the yao (line) six three. The yao six three, being a yin and soft line, treads upon the yang and strong line nine two, representing a situation of danger in movement, like treading on a tiger's tail, reaching the extreme of danger. The phrase "the tiger does not bite, and it is smooth" is because the yao six three is within the trigram "Dui" (Lake), which has a nature of harmony and joy, and it also corresponds to the strong and vigorous nature of "Qian" (Heaven). Although treading on a dangerous position, it does not suffer harm, thus achieving smoothness, just like treading on a tiger's tail but the tiger does not turn back to bite. This uses a natural image to metaphorically describe human affairs.

《彖》曰：履，柔履剛也。說而應乎乾，是以“履虎尾，不咥人亨”。凡“彖”者，言乎一卦之所以為主也，成卦之體在六三也。“履虎尾”者，言其危也。三為履主，以柔履剛，履危者也。“履虎尾”，有“不見咥”者，以其說而應乎乾也。乾，剛正之德者也。不以說行夫佞邪，而以說應乎《乾》，宜其“履虎尾”，不見咥而亨。[疏]“《彖》曰履柔履剛也”至“不咥人亨”。○正義曰：“履，柔履剛”者，言履卦之義，是柔之履剛。六三陰爻，在九二陽爻之上，故云“柔履剛”也。“履”謂履踐也。此釋履卦之義。“說而應乎乾，是以履虎尾，不咥人亨”者，釋“不咥人亨”之義。六三在兌體，兌為和說，應於上九，上九在乾體。兌自和說，應乎乾剛，以說應剛，無所見害。是以履踐虎尾，不咥害於人，而得亨通也。若以和說之行，而應於陰柔，則是邪佞之道，由以說應於剛，故得吉也。

The Commentary on the Judgment says: "Foot, meaning the soft foot treads on the hard. Joyful and responding to Heaven, thus 'treading on the tiger's tail, the tiger does not bite, and there is success.'" Wang Bi's commentary explains that all Commentary on the Judgment passages are meant to explain why a particular line is the main line of a hexagram, and the nature of the hexagram is determined by the line at the third position. The phrase "treading on the tiger's tail" refers to the danger involved. Since the third line is the main line of the Hexagram of Foot, with a yin line on top of a yang line, it is like a person standing on a dangerous place. Although he treads on the tiger's tail, he does not get bitten, because he is joyful and corresponds with Heaven. Heaven represents the virtue of being strong, upright, and proper. The third line does not use joyfulness to engage in deceitful or improper actions, but rather uses joyfulness to correspond with the strength and uprightness of Heaven. Therefore, even though he treads on the tiger's tail, he is not bitten and achieves success, which is natural. Kong Yingda's commentary explains the passage from "Foot, soft foot treads on the hard" to "the tiger does not bite, and there is success." The commentary says: "Foot, soft foot treads on the hard" means that the meaning of the Hexagram of Foot lies in the soft treading on the hard. The third line is a yin line, located above the second line, which is a yang line, so it is called "soft treads on the hard." "Foot" means to tread. This sentence explains the meaning of the Hexagram of Foot. "Joyful and responding to Heaven, thus treading on the tiger's tail, the tiger does not bite, and there is success" explains the reason for "the tiger does not bite, and there is success." The third line is in the body of the Hexagram of Joy, and Joy is characterized by joyfulness. It corresponds with the top line, which is in the body of Heaven. Heaven represents strength and uprightness. Joyfulness corresponds with the strength and uprightness of Heaven, and thus does not suffer harm. Therefore, even though he treads on the tiger's tail, the tiger does not bite him, and he achieves success. If this joyfulness were used to correspond with the soft, it would become a path of deceit. Because it is used to correspond with the strength and uprightness, it is thus auspicious.

剛中正，履帝位而不疚，光明也。言五之德。[疏]正義曰：“剛中正履帝位”者，謂九五也。以剛處中，得其正位，居九五之尊，是“剛中正履帝位”也。“而不疚光明”者，能以剛中而居帝位，不有疚病，由德之光明故也。此一句贊明履卦德養之美，於經無所釋也。

The Commentary on the Judgment continues: "It is strong, upright, and just; it occupies the imperial position without regret, which is brightness." Wang Bi's annotation merely points out that this is talking about the virtue of the Nine in the Fifth. Kong Yingda further explains that what is meant by "strong, upright, and just; occupying the imperial position" refers specifically to the Nine in the Fifth, which is yang and occupies the center of the upper trigram, and is in the correct position, thus being in the supreme position of the Nine in the Fifth. This is what is meant by "strong, upright, and just; occupying the imperial position." As for "without regret, brightness," it means that one can occupy the imperial position with a strong, upright, and just nature without leaving any faults or deficiencies, relying on the brightness of virtue. This sentence is merely praising the beauty of moral cultivation in the Book of Changes, and does not provide any explanation for the line statements of the hexagram.

《象》曰：上天下澤，履。君子以辯上下、定民志。[疏]正義曰：天尊在上，澤卑處下，君子法此履卦之象，以分辯上下尊卑，以定正民之志意，使尊卑有序也。但此履卦名合二義，若以爻言之，則在上履踐於下，六三“履”九二也。若以二卦上下之象言之，則“履”，禮也，在下以禮承事於上。此象之所言，取上下二卦卑承尊之義，故云“上天下澤，履”。但易合萬象，反覆取義，不可定為一體故也。

The Image Commentary says: "Heaven above and marsh below, the卦 of Footsteps. The superior man takes this image to distinguish the superior and inferior, and to establish the people's minds." Kong Yingda's commentary explains that Heaven is exalted and occupies the upper position, while the marsh is humble and occupies the lower position. The superior man takes the image of the卦 of Footsteps to distinguish the proper roles of superior and inferior, to establish the people's minds, and to ensure that the superior and inferior each have their proper place. However, the name of the卦 "Footsteps" contains two meanings: from the perspective of the lines, it is the one above stepping on the one below, that is, the line six in the third position stepping on the line nine in the second position; from the perspective of the image of the upper and lower trigrams, "Footsteps" refers to "ritual," which is the inferior using ritual to serve the superior. Here, what the Image Commentary is referring to is the meaning of the upper trigram being supported by the lower trigram, so it says "Heaven above and marsh below, the卦 of Footsteps." One should know that the Zhou Changes encompass all things, and a single卦 can have multiple meanings, so one cannot rigidly fix on a single interpretation.

初九：素履往，無咎。處履之初，為履之始，履道惡華，故素乃無咎。處履以素，何往不從？必獨行其願，物無犯也。[疏]正義曰：處履之始，而用質素，故往而無咎。若不以質素，則有咎也。《象》曰：素履之往，獨行原也。[疏]正義曰：“獨行願”者，釋“素履”之往，它人尚華，己獨質素，則何咎也？故獨行所願，則物無犯也。

The line statement of the first line says: "Going with simplicity, there is no blame." Wang Bi explains that the first line is at the beginning of the "Foot" hexagram, representing the starting point of the path of practice. The path of practice most avoids superficiality, so maintaining simplicity leads to no blame. When practicing, if one remains simple and pure, going anywhere will not meet resistance. One can simply follow one's own will, and external things will not interfere. Kong Yingda further explains that being at the beginning of the path of practice and using the way of simplicity and purity leads to no blame; if one does not maintain simplicity, there will be blame. The Image Commentary says: "Going with simplicity, it is the original nature of solitary action." Kong Yingda's commentary explains that "solitary action" refers to the reason for "going with simplicity" — while others value superficiality, only one who maintains simplicity will have no blame. Therefore, one can simply follow one's own will, and external things will not interfere.

九二：履道坦坦，幽人貞吉。履道尚謙，不喜處盈，務在致誠，惡夫外飾者也。而二以陽處陰，履於謙也。居內履中，隱顯同也。履道之美，於斯為盛。故“履道坦坦”，無險厄也。在幽而貞，宜其吉。[疏]“九二”至“幽人貞吉”。○正義曰：“履道坦坦”者，坦坦，平易之貌。九二以陽處陰，履於謙退，已能謙退，故“履道坦坦”者，易無險難也。“幽人貞吉”者，既無險難，故在幽隱之人，守正得吉。○注“履道尚謙”至“宜其吉”。○正義曰：“履道尚謙”者，言履踐之道，貴尚謙退，然後乃能踐物。“履”又為禮，故“尚謙”也。“居內履中，隱顯同”者，“履道尚謙”，不喜處盈，然以陽處陰，尚於謙德。“居內履中”，以信為道，不以居外為榮，處內為屈。若居在外，亦能履中謙退，隱之與顯，在心齊等，故曰“隱顯同”也。“在幽而貞，宜其吉”者，以其在內卦之中，故云“在幽”也。謙而得中，是貞正也。“在幽”能行此正，故曰“宜其吉”。

The line statement of the second line says: "Walking the path is smooth and level, the reclusive person remains steadfast and attains good fortune." Wang Bi's commentary explains that the practice of the path values humility and retreat, and does not like to be in a position of fullness. It focuses on cultivating sincere intentions and dislikes superficial adornments. The second line, with a yang line in a yin position, is precisely practicing humility and retreat. It is located in the inner trigram and is in the central position. Whether in obscurity or in prominence, it remains the same. The beauty of the practice of the path reaches its peak here, so it says "walking the path is smooth and level," which means the path is smooth and free from danger. Being in obscurity while maintaining correctness leads to good fortune, which is appropriate. Kong Yingda's commentary explains the line statement from "nine two" to "the reclusive person remains steadfast and attains good fortune." The justice says: "Walking the path is smooth and level," "smooth and level" refers to a path that is easy to walk. The second line, with a yang line in a yin position, practices the virtue of humility and retreat. Since it itself practices humility and retreat, "walking the path is smooth and level" means it is easy and free from danger. "The reclusive person remains steadfast and attains good fortune" means that since there is no danger, a person in obscurity who remains correct can attain good fortune. The following explains Wang Bi's commentary from "walking the path values humility" to "it is appropriate for good fortune." The justice says: Wang's commentary on "walking the path values humility" means that the practice of the path values humility and retreat, and only then can one practice it in relation to things. "Walking" is also interpreted as "ritual," so humility is valued. Wang's commentary on "residing in the inner trigram and practicing the central path, being the same in obscurity and prominence" means that the practice of the path values humility and retreat, and does not like to be in a position of fullness. The second line, with a yang line in a yin position, precisely values humility. It resides in the inner trigram and practices the central path, based on sincerity, not regarding being in the outer trigram as honor or being in the inner trigram as委屈. If it were in the outer trigram, it could still maintain humility and retreat—obscurity and prominence are treated equally in the heart, so it is said "being the same in obscurity and prominence." Wang's commentary on "being in obscurity while remaining correct, it is appropriate for good fortune" is because the second line is in the inner trigram, so it is said "being in obscurity." Being humble and remaining in the center is correct. Being in obscurity while practicing this correctness is why it is said "it is appropriate for good fortune."

《象》曰：“幽人貞吉”，中不自亂也。[疏]正義曰：“中不自亂”者，釋“幽人貞吉”，以其居中，不以危險而自亂也。既能謙退幽居，何有危險自亂之事？

The Image Commentary says: "The 'solitary person upholding uprightness brings good fortune' is because he remains centered and does not become disordered. " Kong Yingda's commentary explains that "remaining centered and not becoming disordered" is an explanation of "the solitary person upholding uprightness brings good fortune." Since nine two is in the central position of the lower trigram, it is not disturbed by danger and does not lose its composure. If one can retreat humbly and remain quiet and secluded, how could there be any danger causing disorder?

六三：眇能視，跛能履。履虎尾，咥人凶。武人為于大君。居“履”之時，以陽處陽，猶曰不謙，而況以陰居陽，以柔乘剛者乎？故以此為明眇目者也，以此為行跛足者也，以此履危見咥者也。志在剛健，不修所履，欲以陵武於人，“為于大君”，行未能免於凶，而志存於五，頑之甚也。[疏]“六三眇能視”至“武人為于大君”。○正義曰：“眇能視，跛能履”者，居“履”之時，當須謙退。今六三以陰居陽，而又失其位，以此視物，猶如眇目自為能視，不足為明也；以此履踐，猶如跛足自為能履，不足與之行也。“履虎尾咥人凶”者，以此履虎尾，咥齧於人，所以凶也。“武人為于大君”者，行此威武加陵於人，欲自“為于大君”，以六三之微，欲行九五之志，頑愚之甚。

The Line Statement of the Third Line says: "Blind in one eye yet able to see, lame yet able to walk. Treading on a tiger's tail, the tiger bites, resulting in misfortune. A warrior seeks to serve the great sovereign." Wang Bi's commentary explains: In the hexagram of "Following," which emphasizes humility and retreat, even a yang line in a yang position is considered insufficiently humble. How much more so when the Sixth Line is a yin line in a yang position, using its weakness to overpower strength? Therefore, with such qualities, one's vision is like that of a one-eyed person; one's movement is like that of a lame person; treading on dangerous ground leads to being bitten by a tiger. It is stubborn and unwilling to cultivate its proper path, attempting to bully others with force, and foolishly seeking to serve the great sovereign. Kong Yingda's commentary explains the passage from "Blind in one eye yet able to see" to "A warrior seeks to serve the great sovereign." The "Justice" says: "Blind in one eye yet able to see" means that in the hexagram of "Following," one should be humble and retreat, but the Sixth Line is a yin line in a yang position and has lost its proper place. With such a state, seeing things is like a one-eyed person who thinks he can see, but is actually not clear-sighted; walking is like a lame person who thinks he can walk, but is not fit to walk with others. "Treading on a tiger's tail, the tiger bites, resulting in misfortune" means that with such qualities, one treads on a tiger's tail, and the tiger turns back to bite, resulting in misfortune. "A warrior seeks to serve the great sovereign" means that it exerts its strength, dominates others, and wants to serve the great sovereign. With such a weak position, yet wanting to fulfill the aspirations of the Nine-Five sovereign, it is foolish beyond measure.

《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。[疏]“《象》曰眇能視”至“武人為于大君志剛也”。○正義曰：“不足以有明”者，釋“眇能視物”。目既隆眇，假使能視，無多明也。“不足以與行”者，解“跛能履”。足既蹇跛，假使能履，行不能遠，故云“不足以與行”也。“位不當”者，釋“咥人之凶”。所以被咥見凶者，緣居位不當，為以陰處陽也。“志剛”者，釋“武人為于大君”。所以陵武加人，欲為大君，以其志意剛猛，以陰而處陽，是志意剛也。

The Image Commentary says: "Because of 'dim eyesight,' it is not sufficient for clear vision. 'Lame but able to walk,' it is not enough for travel. The凶 (misfortune) of biting people is due to an inappropriate position. 'A warrior serves the great king' shows a strong will." Kong Yingda's commentary explains this passage from "dim eyesight" to "a warrior serves the great king, showing a strong will." The正义 (justification) says: "Not being sufficiently bright" refers to "dim eyesight"—although one eye is blind, even if the other can see, it is not very clear. "Not enough for travel" explains "lame but able to walk"—although one can walk, since the foot is crippled, one cannot walk far, hence "not enough for travel." "Inappropriate position" explains "the misfortune of biting people"—one suffers misfortune by biting others because the position occupied is inappropriate; the third line is a yin line in a yang position. "Strong will" explains "a warrior serves the great king"—it is because of a strong will that one displays martial prowess and aspires to become the great king. A yin quality occupying a yang position is the manifestation of a strong will.

九四：履虎尾，愬愬，終吉。逼近至尊，以陽承陽，處多懼之地，故曰：“履虎尾，愬愬”也。然以陽居陰，以謙為本，雖處危懼，終獲其志，故“終吉”也。[疏]正義曰：“履虎尾愬愬”者，逼近五之尊位，是“履虎尾”近其危也。以陽承陽，處嫌隙之地，故“愬愬”危懼也。“終吉”者，以陽居陰，意能謙退，故終得其吉也。《象》曰：“愬愬終吉”，志行也。[疏]正義曰：“志行”者，釋“愬愬終吉”。初雖“愬愬”，終得其吉，以謙志得行，故“終吉”也。

The text of the fourth line says: "To tread on a tiger's tail, with anxiety and fear, ultimately leads to good fortune." Wang Bi explains that the nine in the fourth line is close to the nine in the fifth line, the supreme position, and is a yang line following another yang line, thus being in a position of great suspicion and fear, hence "to tread on a tiger's tail, with anxiety and fear" — "anxiety and fear" refers to a state of caution and unease. However, since it is a yang line in a yin position, it bases itself on humility and retreat. Although in a dangerous and fearful situation, it ultimately fulfills its aspirations, hence "ultimately leads to good fortune." Kong Yingda further explains that "to tread on a tiger's tail, with anxiety and fear" refers to the nine in the fourth line approaching the supreme position of the nine in the fifth line, like treading on a tiger's tail and nearing danger; being a yang line following another yang line, it is in a position prone to suspicion and discord, hence "anxiety and fear" and a state of fear. As for "ultimately leads to good fortune," it refers to the nine in the fourth line being a yang line in a yin position, thus having the virtue of humility and retreat, which allows it to ultimately achieve good fortune. The Image Commentary says: "Because of 'anxiety and fear, ultimately leads to good fortune,' the aspiration is fulfilled." Kong Yingda's commentary explains that "the aspiration is fulfilled" refers to the explanation of "anxiety and fear, ultimately leads to good fortune" — although initially anxious and fearful, it ultimately achieves good fortune because the aspiration of humility and retreat is carried out, hence "ultimately leads to good fortune."

九五：夬履，貞厲。得位處尊，以剛決正，故曰“夬履貞厲”也。履道惡盈而五處尊，是以危。[疏]正義曰：“夬履”者，夬者，決也。得位處尊，以剛決正，履道行正，故夬履也。“貞厲”者，厲，危也。履道惡盈，而五以陽居尊，故危厲也。《象》曰：“夬履，貞厲”，位正當也。[疏]正義曰：“位正當”者，釋“夬履貞厲”之義。所以“夬履貞厲”者，以其位正，當處在九五之位，不得不決斷其理，不得不有其貞厲，以位居此地故也。

The text of the fifth line (Nine Five) says: "Decisive action, firmness with danger." Wang Bi explains that the Nine Five occupies the correct position and holds the exalted position, using its strong and vigorous nature to make decisive decisions along the correct path, hence it is said "Decisive action, firmness with danger." However, the way of practice is most dangerous when it is full, and the Nine Five is precisely in the most exalted position, thus there is danger. Kong Yingda further explains that "Decisive action" refers to "Decide," meaning that the Nine Five holds the exalted position, using its strong and vigorous nature to act decisively, practicing correctly, hence it is called "Decisive action." As for "firmness with danger," "danger" means peril; the way of practice dislikes fullness, and the Nine Five, with a Yang line in the exalted position, is thus correct but close to danger. The "Image Commentary" says: "Decisive action, firmness with danger," because the position is correct. Kong Yingda's commentary explains that "position is correct" is explaining the meaning of "Decisive action, firmness with danger"—why it is both "Decisive action" and "firmness with danger" is because it is in the correct position, the position of Nine Five: being in this position, one cannot avoid making decisive decisions, and thus cannot avoid the situation of being correct yet close to danger.

上九：視履考祥，其旋元吉。禍福之祥，生乎無所履，處履之極，履道成矣，故可“視履”而“考祥”也。居極應說，高而不危，是其旋也。履道大成，故“元吉”也。[疏]正義曰：“視履考祥”者，祥謂徵祥。上九處履之極，履道已成，故視其所履之行；善惡得失，考其禍福之徵祥。“其旋元吉”者，旋謂旋反也。上九處履之極，下應兌說，高而不危，是其不墜於“履”，而能旋反行之，履道大成，故“元吉”也。《象》曰：“元吉”，在上大有慶也。[疏]正義曰：“大有慶”者，解“元吉”在上之義。既以“元吉”而在上九，是大有福慶也，以有福慶，故在上元吉也。

The text of the "Line Statement" for the top line (Upper Nine) says: "Looking back on one's steps and examining the signs, turning around brings great good fortune." Wang Bi's commentary explains that omens of good or bad fortune inherently arise from human actions. The Upper Nine is at the extreme of the "Foot" hexagram, having completed the practice of proper conduct, so it can look back on its path and examine the signs of good or bad fortune. It is in the highest position but corresponds to "Dui" (Lake), which represents harmony and joy. Although in a high position, it is not in danger, which is called "turning around" — the ability to look back and reflect. Since the practice of proper conduct has been fully accomplished, it is "great good fortune." Kong Yingda further explains that "looking back on one's steps and examining the signs" refers to examining the signs. "Xiang" (sign) refers to omens. The Upper Nine is at the extreme of the "Foot" hexagram, having completed the practice of proper conduct, so it looks back on its actions, examining the good and bad, to determine the signs of good or bad fortune. "Turning around brings great good fortune" means "turning around" is to look back and reflect. The Upper Nine is in the highest position and corresponds to the body of "Dui" (Lake), which represents harmony and joy. Although in a high position, it is not in danger, indicating it has not made a mistake in its conduct and can still look back and continue its path. The practice of proper conduct has been fully accomplished, hence "great good fortune." The "Image Commentary" says: "Great good fortune, there is great celebration at the top." Kong Yingda's commentary explains that "great celebration" is explaining the reason for "great good fortune" appearing at the top. "Great good fortune" appearing at the top indicates a great blessing. Because of this great blessing, one who is at the top position can achieve "great good fortune."

乾下坤上。泰：小往大來，吉亨。[疏]正義曰：陰去故“小往”，陽長故“大來”，以此吉而亨通。此卦亨通之極，而四德不具者，物既太通，多失其節，故不得以為元始而利貞也。所以《象》云“財成”、“輔相”，故四德不具。

The hexagram Tai has the lower trigram Qian (Heaven) and the upper trigram Kun (Earth). The hexagram statement says: "Tai, small things recede and great things come, auspicious and smooth." Kong Yingda's commentary explains that the retreat of yin energy is called "small things recede," and the growth of yang energy is called "great things come," hence achieving auspiciousness and smoothness. This hexagram reaches the extreme of smoothness, yet its hexagram statement does not include the four virtues of "origin, smoothness, benefit, and uprightness." This is because when things are overly smooth, they often lose their measure, so it cannot be considered as "origin" and "uprightness." For this reason, the Image Commentary says that the gentleman should "assist in the way of Heaven and Earth" and "support the suitability of Heaven and Earth," indicating that the four virtues are not fully present here.

《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。[疏]“《彖》曰泰小往大來”至“小人道消也”。○正義曰：“泰，小往大來，吉亨，則是天地交而萬物通”者，釋此卦“小往大來吉亨”名為“泰”也。所以得名為“泰”者，止由天地氣交而生養萬物，物得大通，故云“泰”也。“上下交而其志同”者，此以人事象天地之交。上謂君也。下謂臣也，君臣交好，故志意和同。“內陽而外陰，內健而外順”，內健則內陽，外順則外陰。內陽外陰據其象，內健外順明其性，此說泰卦之德也。陰陽言爻，健順言卦。此就卦爻釋“小往大來吉亨”也。“內君子而外小人，君子道長，小人道消”者，更就人事之中，釋“小往大來吉亨”也。

The Commentary on the Judgment says: "The hexagram Tai means 'small things go away and great things come in, which is auspicious and smooth.' This is because the heavens and earth interact and all things are connected, and the superior and inferior interact and their wills are in harmony. The inner trigram is yang and the outer trigram is yin, the inner trigram is strong and the outer trigram is smooth, the inner contains the gentleman and the outer contains the petty person. The way of the gentleman grows longer, and the way of the petty person declines." Kong Yingda's commentary explains this passage from "Tai, small things go away and great things come in" to "the way of the petty person declines." The commentary says: the phrase "Tai, small things go away and great things come in, which is auspicious and smooth, thus the heavens and earth interact and all things are connected" explains why this hexagram is named Tai. It is called Tai because the two energies of heaven and earth interact and generate all things, allowing all things to be connected and flourish. The phrase "the superior and inferior interact and their wills are in harmony" uses human affairs to illustrate the interaction between heaven and earth: "superior" refers to the ruler, "inferior" refers to the minister. When the ruler and minister are harmonious, their wills are in agreement. The phrase "the inner trigram is yang and the outer trigram is yin, the inner trigram is strong and the outer trigram is smooth" means that the inner trigram is strong, which is yang, and the outer trigram is smooth, which is yin. Saying "inner yang and outer yin" refers to the lines, while saying "inner strength and outer smoothness" refers to the nature and disposition. This is explaining the virtue of the hexagram Tai. "Yin and yang" refers to the lines, while "strength and smoothness" refers to the trigrams. This part explains "small things go away and great things come in, which is auspicious and smooth" from the perspective of the structure of the hexagram and its lines. The phrase "the inner contains the gentleman and the outer contains the petty person, the way of the gentleman grows longer, and the way of the petty person declines" is another explanation of "small things go away and great things come in, which is auspicious and smooth" from the perspective of human affairs.

《象》曰：天地交，泰。后以財成天地之道，輔相天地之宜，以左右民。泰者，物大通之時也。上下大通，則物失其節，故財成而輔相，以左右民也。

The Image Commentary says: "Heaven and Earth interacting, resulting in the state of Tai. The ruler then uses resources to complete the way of Heaven and Earth, assists and coordinates with the suitability of Heaven and Earth, to guide the people." Wang Bi's commentary explains: "Tai" is the time when all things are greatly connected and unimpeded; however, if upper and lower are entirely unimpeded, all things may lose their proper order and measure, so the ruler must impose regulation and completion, assist and coordinate to nurture the people.

[疏]“《象》曰天地交泰”至“以左右民”。○正義曰：“后以財成天地之道”者，由物皆通泰，則上下失節。後，君也。於此之時，君當翦財，成就天地之道。“輔相天地之宜”者，相，助也。當輔助天地所生之宜。“以左右民”者，左右，助也，以助養其人也。“天地之道”者，謂四時也，冬寒、夏暑、春生、秋殺之道。若氣相交通，則物失其節。物失其節，則冬溫、夏寒、秋生、春殺。君當財節成就，使寒暑得其常，生殺依其節，此天地自然之氣，故云“天地之道”也。“天地之宜”者，謂天地所生之物各有其宜。若《大司徒》云“其動物植物”，及《職方》云楊州其貢宜稻麥，雍州其貢宜黍稷。若天氣大同，則所宜相反。故人君輔助天地所宜之物，各安其性，得其宜，據物言之，故稱“宜”也。此卦言“後”者，以不兼公卿大夫，故不云君子也。兼通諸侯，故不得直言先王，欲見天子諸侯，俱是南面之君，故特言“後”也。

Kong Yingda's commentary explains the section from "Heaven and Earth Interact, Greatness" to "To assist the people" in the Image Commentary. The commentary says: "The ruler should regulate and complete the way of Heaven and Earth" because when all things are unimpeded and flourishing, the superior and inferior lose their proper order. "After" refers to the ruler, who should then regulate and restrain to complete the way of Heaven and Earth. "To assist the suitable conditions of Heaven and Earth" means "assist" and the ruler should help the things produced by Heaven and Earth to each have their proper conditions. "To assist the people" means "assist" as well, that is, to help nurture the people. The "way of Heaven and Earth" here refers to the four seasons—the constant way of winter cold, summer heat, spring growth, and autumn killing. If the yin and yang energies flow continuously without restraint, things will lose their proper order, and this would result in winter becoming warm, summer becoming cold, autumn producing growth, and spring causing killing. The ruler should regulate and complete this, so that cold and heat each keep their proper time, and growth and killing each follow their proper season. This is the natural way of Heaven and Earth, so it is called the "way of Heaven and Earth." The "suitable conditions of Heaven and Earth" refers to the proper conditions for the things produced by Heaven and Earth. For example, the Zhou Li, the Grand Master of the People, discusses the animals and plants of different regions, and the official in charge of the regions describes the Yuzhou region offering rice and wheat, and the Yongzhou region offering millet and sorghum. If the climate were the same everywhere, the suitable conditions for each region would conflict with each other. Therefore, the ruler should assist the suitable conditions of Heaven and Earth, allowing each thing to have its own nature and proper condition—this is speaking about things, so it is called "suitable conditions." This hexagram is called "after" because "after" does not refer to the ministers, scholars, and officials, so it does not say "the gentleman"; it also refers to the feudal lords, so it cannot directly say "the former kings." This is to show that the Son of Heaven and the feudal lords are both rulers facing the people to the south, so it specially uses the term "after."

初九：拔茅茹，以其匯，征吉。茅之為物，拔其根而相牽引者也。“茹”，相牽引之貌也。三陽同志，俱志在外，初為類首，已舉則從，若“茅茹”也。上順而應，不為違距，進皆得志，故以其類“征吉”。[疏]正義曰：“拔茅茹”者，初九欲往於上，九二、九三，皆欲上行，已去則從，而似拔茅舉其根相牽茹也。“以其匯”者，匯，類也，以類相從。“征吉”者，徵，行也。上坤而順下，應於乾，己去則納，故征行而吉。《象》曰：“拔茅”、“征吉”，志在外也。[疏]正義曰：“志在外”者，釋“拔茅征吉”之義。以其三陽志意皆在於外，己行則從，而似“拔茅征行”而得吉。此假外物以明義也。

The line statement of the first line says: "Pulling up wild hemp, with its roots connected, moving forward brings good fortune." Wang Bi explains that wild hemp, when one root is pulled, the connected roots are drawn along; "茹" means mutual connection. The lower trigram of the "Tai" hexagram has three yang lines with the same aspirations, all wanting to move upward. The first line, being the leader of its kind, when it moves, the others follow, just as pulling up hemp roots connected together. The upper trigram is yin and responsive, not opposing or obstructing, so the three yang lines can achieve their aspirations, thus moving forward with good fortune. Kong Yingda further explains that "pulling up wild hemp" refers to the first line wanting to move upward, while the second and third lines also want to move upward. When the first line moves, the others follow, like pulling up hemp and drawing along the connected roots. "With its kind" refers to "汇," meaning class or kind, that is, following those of the same kind. "Moving forward brings good fortune" means "征" is movement; the upper trigram is "Kun" and is submissive to the lower, corresponding with "Qian." When one moves, it is accepted, thus movement brings good fortune. The "Image Commentary" says: "Pulling up hemp, moving forward brings good fortune, because the aspirations are outside." Kong Yingda's commentary explains that "aspirations outside" explains the meaning of "pulling up hemp, moving forward brings good fortune" — because the three yang lines have their aspirations in the outer trigram. When one moves, the others follow, like pulling up hemp and moving forward, thus achieving good fortune. This uses external objects to explain the meaning.

九二：包荒，用馮河，不遐遺，朋亡。得尚于中行。體健居中而用乎“泰”，能包含荒穢，受納“馮河”者也。用心弘大，無所遐棄，故曰“不遐遺”也。無私無偏，存乎光大，故曰“朋亡”也。如此乃可以“得尚于中行”。尚，尤配也。“中行”，謂五。[疏]正義曰：“包荒用馮河”者，體健居中，而用乎“泰”，能包含荒穢之物，故云“包荒”也。“用馮河”者，無舟渡水，馮陵於河，是頑愚之人，此九二能包含容受，故曰“用馮河”也。“不遐遺”者，遐，遠也。遺，棄也。用心弘大，無所疏遠棄遺於物。“朋亡”者，得中無偏，所在皆納，無私於朋黨之事，“亡，無也”，故云“朋亡”也。“得尚于中行”者，“中行”謂六五也，處中而行，以九二所為如此。尚，配也，得配六五之中也。《象》曰：“包荒”，“得尚于中行”，以光大也。[疏]正義曰：釋“得尚中行”之義。所以包荒、得配此六五之中者，以無私無偏，存乎光大之道，故此包荒。皆假外物以明義也。

The line statement of the second line says: "It embraces the wild and desolate, uses the bold act of crossing the river without a boat, does not neglect those far away, has no factional loyalty, and is esteemed in the middle way." Wang Bi explains that the second line, with its strong and vigorous nature, is in the center of the lower trigram, in a time of smooth and favorable circumstances, thus being able to embrace the wild and desolate, and accept the bold act of crossing the river without a boat. It has a broad and great mind, not neglecting those who are distant, so it says "does not neglect those far away"; it is impartial and unbiased, with a heart devoted to brightness and vastness, so it says "has no factional loyalty." Only by doing so can it "be esteemed in the middle way." "Shang" means to match, and "zhongxing" refers to the fifth line. Kong Yingda further explains that "embracing the wild and desolate" means that the second line, with its strong and vigorous nature in the center, in a time of smooth and favorable circumstances, can embrace the wild and desolate things, so it is called "embracing the wild and desolate." As for "using the bold act of crossing the river," "crossing the river without a boat" refers to crossing the river on foot without a boat, which is the act of a foolish and reckless person. The second line, however, can embrace and accept such people, so it is called "using the bold act of crossing the river." As for "not neglecting those far away," "xia" means far, and "yi" means to abandon, meaning that with a broad and great mind, it does not abandon people because they are distant. As for "has no factional loyalty," it means that it is in the center and has no bias, accepting anyone who comes, not engaging in factional activities; "wang" here means "no," so it says "has no factional loyalty." As for "being esteemed in the middle way," "zhongxing" refers to the fifth line, which is in the center and acts accordingly. The second line's actions being like this, "shang" means to match, that is, it can match the middle way of the fifth line. The Image Commentary says: "Embracing the wild and desolate, being esteemed in the middle way," this is to illustrate the great and broad nature. Kong Yingda's commentary explains this as explaining the meaning of "being esteemed in the middle way"—the second line can embrace the wild and desolate and match the middle way of the fifth line, precisely because it is impartial and unbiased, with a heart devoted to the way of brightness and vastness, so it has this "embracing the wild and desolate" capacity. All of these use external things to explain the principles.

九三：無平不陂，無往不復。艱貞無咎。勿恤其孚，于食有福。乾本上也，坤本下也，而得泰者，降與升也。而三處天地之際，將復其所處。復其所處，則上守其尊，下守其卑，是故無往而不復也，無平而不陂也。處天地之將閉，平路之將陂，時將大變，世將大革，而居不失其正，動不失其應，艱而能貞，不失其義，故“無咎”也。信義誠著，故不恤其孚而自明也，故曰“勿恤其孚，于食有福”也。

The line statement of the third line says: "There is no level ground without slope, no going without return. Endurance and uprightness bring no blame. Do not worry about others' trust, for there will be blessings in food." Wang Bi's commentary explains: "Qian" should be above and "Kun" should be below. Now it becomes "Tai" because Heaven descends and Earth ascends, and the upper and lower parts interact. The ninth line of the third position is exactly at the boundary where Heaven and Earth meet. The two elements are about to return to their original places. Once each returns to its proper position, the superior one maintains its dignity and the inferior one maintains its humility. Therefore, there is no going without return, and no level ground without slope. It is at the moment when Heaven and Earth are about to close, and the level road is about to become sloped, a time of great change and transformation in the world. Yet it remains upright and appropriate in its dwelling and actions. In hardship, it still maintains uprightness and does not lose the proper principles, thus "no blame." Its sincerity is already evident and clear, so there is no need to worry about others' belief in it. Naturally, people will understand, hence "do not worry about others' trust, for there will be blessings in food."

[疏]“九三無平不陂”至“于食有福”。○正義曰：“無平不陂”者，九三處天地相交之際，將各分復其所處。乾體初雖在下，今將復歸於上，坤體初雖在上，今欲復歸於下，是初始平者，必將有險陂也。初始往者，必將有反覆也。無有平而不陂，無有往而不復者，猶若元在下者而不在上，元在下者而不歸下也。“艱貞無咎”者，已居變革之世，應有危殆，只為己居得其正，動有其應，艱難貞正，乃得“無咎”。“勿恤其孚，于食有福”者，恤，憂也；孚，信也。信義先以誠著，故不須憂其孚信也。信義自明，故於食祿之道，自有福慶也。

Kong Yingda's commentary explains the line statement of the third line from "wu ping bu bi" to "yu shi you fu." The commentary says: "wu ping bu bi" means that the third line is located at the place where heaven and earth intersect, and the upper and lower parts are about to return to their original positions. The "Qian" element, which was originally below, is now returning to the upper position; the "Kun" element, which was originally above, is now returning to the lower position. Therefore, what was originally flat will now become dangerous and uneven; what was originally going out will now return. Thus, there is no such thing as flat without slope, and no such thing as going out without returning. It is like the one originally below will not always remain below, and the one originally above will not always remain above (the original text has an error, and the two instances of "yuan zai xia zhe" should have one be "yuan zai shang zhe"). "Jian zhen wu jiu" means that the third line is in a time of change and should be in danger, but because it is in the correct position and its movement has a response, it can maintain its sincerity in hardship and thus achieve "wu jiu." "Wu xu qi fu, yu shi you fu" means "xu" is worry, and "fu" is sincerity. Since righteousness and trust have already been clearly demonstrated, there is no need to worry about others' belief in oneself. Since righteousness is evident without words, then in enjoying the benefits of food and sustenance, there will naturally be blessings.

○注“將復其所處”至“于食有福也”。○正義曰：“將復其所處”者，以泰卦“乾體”在下，此九三將棄三而向四，是將復其乾之上體所處也。泰卦“坤體”在上，此六四今將去四而歸向初，復其“坤體”所處也。“處天地之將閉，平路之將陂”者，天將處上，地將處下，閉而不通，是“天地之將閉”也。所以往前通泰，路無險難，自今巳後，時既否閉，路有傾危，是“平路之將陂”也。此因三之向四，是下欲上也。則上六將歸於下，是上欲下也，故云“復其所處”也。“信義誠著”者，以九三居不失正，動不失應，是信義誠著也。“故不恤其孚而自明”者，解“于食有福”，以信義自明，故飲食有福。

The explanation from Wang Bi's commentary from "Will return to its proper place" to "there is fortune in food" is as follows. Kong Yingda's commentary states that Wang Bi's explanation of "Will return to its proper place" refers to the "Qian" trigram in the "Tai" hexagram originally being at the bottom, but now the Nine in the Third is moving away from the third position towards the fourth, which is returning to the position "Qian" should be at the top. The "Kun" trigram in the "Tai" hexagram originally being at the top, but now the Six in the Fourth is moving away from the fourth position towards the first, which is returning to the position "Kun" should be at the bottom. Wang Bi's explanation of "In the closing of heaven and earth, the level road will become uneven" refers to heaven returning to the top and earth returning to the bottom, thus becoming blocked and uncommunicative, which is "the closing of heaven and earth." Previously, everything was smooth and unimpeded, but now the time has turned to a closed state, and the road will become dangerous, which is "the level road will become uneven." This is explained in terms of the Nine in the Third moving towards the fourth position, which is the lower moving upward; correspondingly, the Six at the Top is moving downward, which is the upper moving downward, so it is said "returning to its proper place." Wang Bi's explanation of "Trust and righteousness are genuinely evident" is because the Nine in the Third remains upright in its position and acts appropriately, thus trust and righteousness are clearly evident. Wang Bi's explanation of "Therefore, without worrying about trust, it is self-evident" is explaining "there is fortune in food" — since trust and righteousness are naturally evident, therefore matters of food and sustenance will bring fortune.

《象》曰：“無往不復”，天地際也。天地將各分復之際。[疏]正義曰：“天地際”者，釋“無往不復”之義。而三處天地交際之處，天體將上，地體將下，故往者將復，平者將陂。

The Image Commentary says: "There is no going without returning," which refers to the boundary between heaven and earth. Wang Bi explains that this is the moment when heaven and earth are about to separate and return to their respective positions. Kong Yingda further elaborates that "the boundary between heaven and earth" explains the meaning of "there is no going without returning." The ninth line in the third position is precisely at the place where heaven and earth meet. At this time, the heavenly body is about to rise and the earthly body is about to descend, so what goes out will return, and what is level will become uneven.

六四：翩翩，不富以其鄰。不戒以孚。乾樂上復，坤樂下復，四處坤首，不固所居，見命則退，故曰“翩翩”也。坤爻皆樂下，已退則從，故不待富而用其鄰也。莫不與已同其志願，故不待戒而自孚也。[疏]正義曰：“六四翩翩”者，四主坤首，而欲下復，見命則退，故翩翩而下也。“不富以其鄰”者，以，用也。“鄰”謂五與上也。今己下復，眾陰悉皆從之，故不待財富而用其鄰。“不戒以孚”者，鄰皆從己，共同志願，不待戒告而自孚信以從已也。《象》曰：“翩翩不富”，皆失實也。“不戒以孚”，中心願也。[疏]正義曰：“皆失實”者，解“翩翩不富”之義，猶眾陰皆失其本實所居之處，今既見命，翩翩樂動，不待財富，並悉從之，故云“皆失實”也。“不戒以孚中心願”者，解“不戒以孚”之義，所以不待六四之戒告，而六五、上六，皆以孚信者，由中心皆願下復，故不待戒而自孚也。

The Line Statement of the Fourth Line says: "Pian pian, bu fu yi qi lin, bu jie yi fu." Wang Bi's commentary explains: "Qian" delights in returning to the upper position, and "Kun" delights in returning to the lower position. The Fourth Line is the first line of the "Kun" trigram and does not remain fixed in its current position. Upon seeing the command, it retreats immediately, hence "pian pian" — the light and swift descent. Since all the lines of the "Kun" trigram delight in descending, once this line retreats, the others follow. Therefore, it does not need to rely on wealth to lead the neighboring lines. All the lines share the same intention, so there is no need for warning, and they naturally believe. Kong Yingda further explains: the phrase "the Fourth Line is pian pian" refers to the Fourth Line, being the first line of the "Kun" trigram, wanting to return to its original position. Upon seeing the command, it retreats, hence it descends gracefully. The phrase "not rich with its neighbor" means "with" is to use, and "neighbor" refers to the Fifth and Sixth Lines. Now that this line returns, all the yin lines follow, so it does not need to rely on wealth to lead the neighboring lines. The phrase "without warning, with sincerity" means that the neighboring lines all follow this line and share the same intention, so there is no need for warning, and they naturally follow with sincerity. The Image Commentary says: "Pian pian, not rich" means all have lost their real positions. "Without warning, with sincerity" means the inner wish. Kong Yingda's commentary explains: "All have lost their real positions" explains the meaning of "pian pian, not rich." Just like all the yin lines have left their original positions. Now that they see the command, they joyfully act, without using wealth to attract, they all follow together, hence "all have lost their real positions." "Without warning, with sincerity, the inner wish" explains the meaning of "without warning, with sincerity." It is because the Fifth and Sixth Lines naturally wish to return, so they do not need to be warned and naturally believe.

六五：帝乙歸妹，以祉元吉。婦人謂嫁曰“歸”。“泰”者，陰陽交通之時也。女處尊位，履中居順，降身應二，感以相與，用中行願，不失其禮。“帝乙歸妹”，誠合斯義。履順居中，行原以祉，盡夫陰陽交配之宜，故“元吉”也。[疏]“六五”至“以祉元吉”。○正義曰：“帝乙歸妹”者，女處尊位，履中居順，降身應二，感以相與，用其中情，行其志願，不失於禮。爻備斯義者，唯帝乙歸嫁於妹而能然也。故作《易》者，引此“帝乙歸妹”以明之也。“以祉元吉”者，履順居中，得行志願，以獲祉福，盡夫陰陽交配之道，故大吉也。○注“婦人謂嫁曰歸”。○正義曰：“婦人謂嫁曰歸”，隱二年《公羊傳》文也。《象》曰：“以祉元吉”，中以行願也。[疏]正義曰：“中以行願”者，釋“以祉元吉”之義，正由中順，行其志願，故得福而元吉也。

The Line Statement of the Fifth Line says: "The king Di Yi married his younger sister, thus obtaining great good fortune." Wang Bi's commentary explains that the term "return" refers to a woman's marriage. "Tai" is the time when yin and yang are in harmonious communication. The yin line at the fifth position occupies a noble position, practicing the middle path and being gentle and compliant, willing to lower her status to respond to Nine in the Second. The mutual affection between them leads to union, and with a sincere and upright heart, she carries out her aspirations without losing propriety. The historical event of King Di Yi marrying his younger sister indeed conforms to this meaning. The Fifth Line, by being compliant and in the middle, acts according to her wishes and obtains blessings, thus fully realizing the proper way of yin and yang union, hence "great good fortune." Kong Yingda's commentary explains the passage from "the Fifth Line" to "thus obtaining great good fortune." The "Justice" says: the phrase "the king Di Yi married his younger sister" refers to a woman in a noble position, practicing the middle path and being compliant, lowering her status to respond to Nine in the Second, with mutual affection leading to union, using her sincere and upright feelings to carry out her inner wishes without losing propriety. In the meaning of the line, only the case of King Di Yi marrying his younger sister could achieve this, so the author of the Book of Changes cited this event to illustrate it. The phrase "thus obtaining great good fortune" means that the Fifth Line, by being compliant and in the middle, is able to carry out her wishes and obtain blessings, fully realizing the proper way of yin and yang union, hence great good fortune. The following explains Wang Bi's comment on the phrase "a woman's marriage is called 'return'." The "Justice" says: the phrase "a woman's marriage is called 'return'" comes from the transmission of the second year of the hidden king in the "Spring and Autumn Annals: Gongyang Zhuan." The "Image Commentary" says: "Thus obtaining great good fortune," because she acts with sincerity and fulfills her wishes. Kong Yingda's commentary explains that "acting with sincerity and fulfilling one's wishes" is an explanation of the meaning of "thus obtaining great good fortune"—because she maintains the middle and is gentle and compliant, thus being able to fulfill her wishes and obtain blessings, hence great good fortune.

上六：城復于隍，勿用師。自邑告命，貞吝。居泰上極，各反所應，泰道將滅，上下不交，卑不上承，尊不下施，是故“城復子隍”，卑道崩也。“勿用師”，不煩攻也。“自邑告命，貞吝”，否道已成，命不行也。[疏]“上六城復于隍”至“自邑告命貞吝”。○正義曰：“城復于隍”者，居泰上極，各反所應，泰道將滅，上下不交，卑不上承，尊不下施，猶若“城復于隍”也。《子夏傳》云：“隍是城下池也”。城之為體，由基土陪扶，乃得為城。今下不陪扶，城則隕壞，以此崩倒，反覆於隍，猶君之為體，由臣之輔翼。今上下不交，臣不扶君。君道傾危，故云“城復于隍”。此假外象以喻人事。“勿用師”者，謂君道已傾，不煩用師也。“自邑告命貞吝”者，否道己成，物不順從，唯於自已之邑而施告命，下既不從，故“貞吝”。○注“卑道崩也”。○正義曰：“卑道崩也”者，卑道向下，不與上交，故卑之道崩壞，不承事於上也。

The Classic text says: "The city returns to the moat, do not use military force. The city issues its command internally, and the situation is difficult." Wang Bi's commentary explains: The sixth line at the top is located at the extreme top of the "Prosperous" hexagram. All the lines return to their original positions, and the way of prosperity is about to vanish. There is no longer a mutual interaction between upper and lower. Those below do not ascend to serve, and those above do not descend to give. Therefore, it says "The city returns to the moat"—the city walls collapse back into the moat below, indicating the foundation below has collapsed. Saying "Do not use military force" means there is no need to mobilize troops for attack. Saying "The city issues its command internally, and the situation is difficult" means the way of closure has already formed, and orders cannot be carried out. Kong Yingda's commentary explains the passage from "The city returns to the moat" to "The city issues its command internally, and the situation is difficult." The Justification says: "The city returns to the moat" refers to the sixth line at the top being at the extreme of the "Prosperous" hexagram, with all lines returning to their original positions, and the way of prosperity about to end. There is no longer an interaction between upper and lower. Those below do not ascend to serve, and those above do not descend to give. This is like the city walls collapsing back into the moat below. The "Zi Xia Transmission" says: "A moat is the pool below the city walls." The city walls depend on the support and accumulation of the foundation soil to become a city. Now, since the support below is no longer provided, the city collapses and falls back into the moat. This is similar to the ruler, who depends on the support of ministers. Now, with no interaction between upper and lower, ministers no longer support the ruler, and the ruler's way is in danger. Therefore, it says "The city returns to the moat." This uses an external object to symbolize human affairs. "Do not use military force" means the ruler's way has already collapsed, so there is no need to use military force. "The city issues its command internally, and the situation is difficult" means the way of closure has already formed, and things are not in harmony. Therefore, commands can only be issued within the city, and since the lower ranks do not obey, even though the command is correct, there is still regret. The following explains Wang Bi's comment "the way of the lower has collapsed." The Justification says: "The way of the lower has collapsed" refers to those below focusing only on the lower and not interacting with those above, thus the way of serving above has collapsed, and there is no longer a service to the ruler above.

《象》曰：“城復于隍”，其命亂也。[疏]正義曰：“其命亂”者，釋“城復于隍”之義。若教命不亂，臣當輔君，猶土當扶城。由其命錯亂，下不奉上，猶上不陪城，使復于隍，故云“其命亂”也。

The Image Commentary says: "When a city falls back into its moat, it indicates disorder in destiny." Kong Yingda's commentary explains that "its destiny is chaotic" is elucidating the meaning of "a city falls back into its moat." If the government's policies and commands were not chaotic, ministers would naturally support the sovereign, just as the foundation supports the city walls. But because the commands are chaotic, subordinates no longer obey superiors, just as the soil no longer supports the city walls, causing the walls to collapse back into the moat. Therefore, it is said "its destiny is chaotic."

坤下乾上。否之匪人，不利君子貞。大往小來。[疏]正義曰：“否之匪人”者，言否閉之世，非是人道交通之時，故云“匪人”。“不利君子貞”者，由小人道長，君子道消，故不利君子為正也。陽氣往而陰氣來，故云“大往小來”。陽主生息，故稱“大”；陰主消耗，故稱“小”。

The hexagram "Pu" (Obstruction) has the lower trigram "Kun" (Earth) and the upper trigram "Qian" (Heaven). The hexagram statement says: "Pu zhi fei ren, bu li junzi zhen. Da wang xiao lai." Kong Yingda's commentary explains: "Pu zhi fei ren" refers to a time of blocked communication and obstruction, a period when the way of human relations is not open and accessible, hence "fei ren." "Bu li junzi zhen" is because the way of the small person is increasing while the way of the gentleman is decreasing, so it is not advantageous for the gentleman to uphold the correct path. Yang energy is moving outward while yin energy is coming in, hence "da wang xiao lai." Yang represents growth and vitality, thus it is called "da," while yin represents decline and reduction, thus it is called "xiao."

《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。[疏]正義曰：“上下不交而天下無邦”者，與泰卦反也。《泰卦》云“上下交而其志同”，此應云“上下不交則其志不同”也。非但其志不同，上下乖隔，則邦國滅亡，故變云“天下無邦”也。“內柔而外剛”者，欲取否塞之義，故內至柔弱，外御剛彊，所以否閉。若欲取“通泰”之義，則云“內健”“外順”。各隨義為文，故此云“剛柔”，不云：“健順”。

The Commentary on the Judgment says: "When 'the situation is adverse and not suitable for people, it is not advantageous for the gentleman to maintain uprightness, for great things are going away and small ones are coming in,' this indicates that heaven and earth are not interacting, and thus all things are not communicating. Above and below are not interacting, and thus the world has no states. The inner part is yin and the outer part is yang, the inner part is soft and the outer part is strong, the inner part is the petty person and the outer part is the gentleman. The path of the petty person is long, and the path of the gentleman is declining." Kong Yingda's commentary explains that the phrase "above and below not interacting and the world having no states" is the opposite of the situation in the Tai hexagram. The Commentary on the Judgment of the Tai hexagram says "above and below interacting and their aspirations are the same." According to this, here it should say "above and below not interacting, then their aspirations are different." However, it is not only different aspirations; if above and below are separated and blocked, the states will perish, so the wording is changed to "the world has no states." The phrase "the inner part is soft and the outer part is strong" is meant to indicate blockage. Therefore, the inside is extremely weak and the outside is strongly resisting, thus resulting in blockage. If the meaning of "smooth and favorable" is intended, then it should say "the inner part is strong" and "the outer part is compliant." The wording varies according to the meaning intended, so here it says "strong and weak," rather than "strong and compliant."

《象》曰：天地不交，否。君子以儉德辟難，不可榮以祿。[疏]正義曰：“君子以儉德辟難”者，言君子於此否塞之時，以節儉為德，闢其危難，不可榮華其身，以居祿位。此若據諸侯公卿言之，闢其群小之難，不可重受官賞；若據王者言之，謂節儉為德，闢其陰陽已運之難，不可重自榮華而驕逸也。

The Image Commentary says: "When heaven and earth do not interact, there is obscurity. The superior man uses frugality as virtue to avoid calamity, and should not seek honor and salary." Kong Yingda's commentary explains that "the superior man uses frugality as virtue to avoid calamity" means that in times of blockage and obstruction, the superior man takes frugality as his virtue to avoid difficulties. He should not allow himself to become prosperous and comfortable, sitting in an official position. If this is said concerning princes and high officials, it means to avoid the calamities caused by petty men, and should not accept official titles and rewards. If it refers to the sovereign, it means to take frugality as virtue to avoid calamities caused by the interaction of yin and yang. He should not seek personal glory and indulge in luxury and ease.

初六：拔茅茹，以其匯，貞，吉亨。居否之初，處順之始，為類之首者也。順非健也，何可以徵？居否之時，動則入邪，三陰同道，皆不可進。故“茅茹”以類，貞而不諂，則“吉亨”。[疏]正義曰：“拔茅茹”者，以居否之初，處順之始，未可以動，動則入邪，不敢前進。三陰皆然，猶若拔茅牽連其根相茹也。己若不進，餘皆從之，故云“拔茅茹”也。“以其匯”者，以其同類，共皆如此。“貞吉亨”者，守正而居志在於君，乃得吉而亨通。《象》曰：拔茅貞吉，志在君也。志在於君，故不苟進。[疏]正義曰：“志在君”者，釋“拔茅貞吉”之義。所以居而守正者，以其志意在君，不敢懷諂苟進，故得“吉亨”也。此假外物以明人事。

The line statement of the first line says: "Pulling up wild hemp by its roots, following its kind, being steadfast and auspicious, it is smooth." Wang Bi explains that the first line is at the beginning of the "Guan" trigram in the "Pu" hexagram, located at the beginning of the "Kun" trigram, which is the first line of the soft and yielding nature. Softness and yielding differ from firmness and strength; how can one go out and act? In a time of blockage, any movement would lead to wrong paths. The three yin lines are all in the same direction and should not advance. Therefore, it is like pulling up wild hemp, where the roots are connected and they are linked by their kind. By remaining steadfast and not being fawning, one can achieve "auspicious and smooth." Kong Yingda further explains that "pulling up wild hemp" is because the first line is at the beginning of "Pu" and at the start of the yielding nature. It is not yet time to act recklessly; once it moves, it would fall into wrong paths. Therefore, it does not advance. All three yin lines are the same, like pulling up wild hemp where the roots are connected. If one does not advance, the other two lines will also remain still, hence "pulling up wild hemp." "Following its kind" means acting according to the relationship of the same kind. "Being steadfast and auspicious" means staying in place, being steadfast, and having the mind devoted to the sovereign, thus achieving auspiciousness and smoothness. The "Image Commentary" says: "Pulling up wild hemp and being steadfast and auspicious, the mind is devoted to the sovereign." Wang Bi explains that the mind is devoted to the sovereign, so it does not seek advancement by being fawning. Kong Yingda further explains that "the mind is devoted to the sovereign" explains the meaning of "pulling up wild hemp and being steadfast and auspicious" — one remains steadfast because the mind is devoted to the sovereign, and does not seek advancement by being fawning, thus achieving "auspicious and smooth." This uses external things to explain human affairs.

六二：包承，小人吉，大人否，亨。居“否”之世，而得其位，用其至順，包承於上，小人路通，內柔外剛，大人“否”之，其道乃“亨”。[疏]正義曰：“包承”者，居“否”之世而得其位，用其志順，包承於上。“小人吉”者，否閉之時，小人路通，故於小人為吉也。“大人否亨”者，若大人用此“包承”之德，能否閉小人之“吉”，其道乃亨。《象》曰：“大人否亨”，不亂群也。[疏]正義曰：此釋所以大人“否亨”之意，良由否閉小人，防之以得其道，小人雖盛，不敢亂群，故言“不亂群”也。

The line statement of the second line says: "It embraces and supports; the small person is auspicious, the great person is blocked but the way is smooth." Wang Bi explains that the second line is in a time of blockage and occupies the correct position. With her extremely gentle nature, she一味 embraces and supports those above. At this time, the path of the small person is open, so for the small person it is auspicious. However, if the great person uses this virtue of embracing and supporting, he can block the auspiciousness of the small person, thus his way becomes smooth. Kong Yingda further explains that "embracing and supporting" refers to the second line being in a time of blockage but occupying the correct position, using her gentle will to embrace and support those above. "The small person is auspicious" means that during blockage, the small person's path is open, so it is auspicious for the small person. "The great person is blocked but the way is smooth" means that if the great person uses this virtue of embracing and supporting, he can block the auspiciousness of the small person, thus his way becomes smooth. The Image Commentary says: "The great person is blocked but the way is smooth," meaning he does not disorder the group. Kong Yingda's commentary explains that this is explaining why the great person can be "blocked but the way is smooth" — precisely because he blocks the small person, and prevents disorder properly. Even though the small person is powerful, they dare not disturb the people, hence it is said "does not disorder the group."

六三：包羞。俱用小道以承其上，而但不當，所以“包羞”也。《象》曰：“包羞”，位不當也。[疏]正義曰：“包羞”者，言群陰俱用小人之道包承於上，以失位不當，所包承之事，唯羞辱己。

The Line Statement of the Third Line says: "It is enclosed in disgrace." Wang Bi's commentary explains that the three yin lines all use the ways of petty men to serve those above, but since the position of line six in the third is inappropriate, it results in "being enclosed in disgrace"—what it encompasses and serves is entirely disgraceful. The Image Commentary says: "Being enclosed in disgrace, because the position is inappropriate." Kong Yingda's commentary explains that "being enclosed in disgrace" refers to the fact that all the yin lines together use the ways of petty men to encompass and serve above, but line six in the third is in an improper position, so what it encompasses and serves can only bring disgrace upon itself.

九四：有命無咎。疇離祉。夫處“否”而不可以有命者，以所應者小人也。有命於小人，則消君子之道者也。今初志在君，處乎窮下，故可以有命無咎而疇麗福也。疇謂初也。[疏]正義曰：“有命無咎”者，九四處否之時，其陰爻皆是小人。若有命於小人，則君子道消也。今初六志在於君，守正不進，處於窮下。今九四有命命之，故“無咎”。“疇離祉”者，疇謂疇匹，謂初六也。離，麗也。麗謂附著也。言九四命初，身既無咎，初既被命，附依祉福，言初六得福也。《象》曰：“有命無咎”，志行也。[疏]正義曰：釋“有命無咎”之義，所以九四有命，得無咎者，由初六志意得行，守正而應於上，故九四之命得無咎。

The line statement of the fourth line says: "There is a command without blame, and the like will receive blessings." Wang Bi's commentary explains: generally, those who are in a time of blockage and cannot issue commands are because those corresponding to themselves are petty people; entrusting the government to petty people is to destroy the way of the gentleman. Now, the initial line has a heart devoted to the sovereign, and remains in a poor and low position, so the ninth line in the fourth position can issue a command without blame, and the like line can also attach to blessings. "Chou" refers to the initial line. Kong Yingda further explains: what is meant by "there is a command without blame" is that the ninth line in the fourth position is in a time of blockage, and all the yin lines in the hexagram belong to petty people; if the government is entrusted to petty people, the way of the gentleman will be destroyed. Now, the initial line has a heart devoted to the sovereign, remains upright and does not act recklessly, and stays in a poor and low position, so the ninth line in the fourth position can issue a command, thus "without blame." What is meant by "the like will receive blessings," "chou" refers to the like line; "li" is "li," meaning to attach or rely on. This means that the ninth line in the fourth position commands the initial line, itself having no blame, and the initial line having received the command, also attaching to blessings, that is, the initial line receives blessings. The Image Commentary says: "There is a command without blame," because the will is carried out. Kong Yingda's commentary explains: this explains the meaning of "there is a command without blame"—the ninth line in the fourth position can issue a command without blame because the initial line's will is realized, it remains upright and responds above, so the command of the ninth line in the fourth position has no blame.

九五：休否，大人吉。其亡其亡，繫于苞桑。居尊得位，能休否道者也。施否於小人，否之休也。唯大人而後能然，故曰“大人吉”也。處君子道消之時，已居尊位，何可以安？故心存將危，乃得固也。[疏]“九五休否”至“繫于苞桑”。○正義曰：“休否”者，休，美也。謂能行休美之事於否塞之時，能施此否閉之道，遏絕小人，則是“否”之休美者也，故云“休否”。“大人吉”者，唯大人乃能如此而得吉也，若其凡人，則不能。“其亡其亡，繫于苞桑”者，在道消之世，居於尊位而遏小人，必近危難，須恆自戒慎其意，常懼其危亡，言丁寧戒慎如此也。“繫于苞桑”者，苞，本也。凡物繫於桑之苞本則牢固也。若能“其亡其亡”，以自戒慎，則有“繫于苞桑”之固，無傾危也。○注“心存將危”。○正義曰：“心存將危”，解“其亡其亡”之義。身雖安靜，心意常存將有危難，但念“其亡其亡”，乃得固者，即“繫于苞桑”也。必云“苞桑”者；取會韻之義。又桑之為物，其根眾也。眾，則牢固之義。

The text of the fifth line (九五爻辞) says: "Rest the closing, the great man is auspicious. Beware of ruin, beware of ruin, tied to the young mulberry tree." Wang Bi's commentary explains that the nine five is in the exalted position and has the correct virtue, thus being the one line that can turn the closing situation into goodness; applying the closing to the petty person is the good aspect within "closing." Only a great man can achieve this, hence "the great man is auspicious." In a time when the way of the gentleman is declining, and one is in the exalted position, how can one be at ease? Therefore, one must constantly keep the thought of potential danger in mind, so that one's position remains secure. Kong Yingda's commentary explains the passage from "nine five rests the closing" to "tied to the young mulberry tree." The justice says: "Rest the closing" means "rest" is goodness, meaning one can do good things in times of blockage—applying the method of closing to stop the petty person, which is the good aspect within "closing," hence called "rest the closing." "The great man is auspicious" means only a great man can achieve this and thus be auspicious; a common person cannot do so. "Beware of ruin, beware of ruin, tied to the young mulberry tree" means in a time when the way of the gentleman is declining, being in the exalted position and restraining the petty person will inevitably approach danger, so one must constantly be cautious and always fear one's own ruin, repeatedly reminding oneself with this caution. "Tied to the young mulberry tree" means "苞" is the root; anything tied to the root of a mulberry tree is firm. If one can constantly think "beware of ruin" and be cautious, it is like being tied to the root of a mulberry tree, thus not falling. The following explains Wang Bi's comment on "keeping in mind the danger." The justice says: "Keeping in mind the danger" explains the meaning of "beware of ruin"—although the body is still, the mind constantly keeps the thought of possible danger; as long as one keeps thinking "beware of ruin," it is firm, which is "tied to the young mulberry tree." One must specifically mention "mulberry tree" for two reasons: one is for the purpose of rhyme, and the other is because the mulberry tree has many roots, and having many roots implies firmness.

《象》曰：大人之吉，位正當也。[疏]正義曰：釋“大人吉”之義，言九五居尊得位，正所以當遏絕小人得其吉。

The Image Commentary says: "The good fortune of the Great Man is due to his proper position." Kong Yingda's commentary explains that this is explaining the meaning of "the Great Man's good fortune" — the Nine in the Fifth occupies the exalted position and is in the correct position. Because he is in this position, he should suppress and cut off the small persons, thus attaining good fortune.

上九：傾否，先否後喜。先傾後通，故“後喜”也。始以傾為“否”，後得通乃喜。[疏]正義曰：處否之極，否道已終，此上九能傾毀其否，故曰“傾否”也。“先否後喜”者，否道未傾之時，是“先否”之道；否道巳傾之後，其事得通，故曰“後有喜”也。《象》曰：否終則傾，何可長也？[疏]正義曰：釋“傾否”之義。否道巳終，通道將至。故“否”之終極，則傾損其否，何得長久？故云“何可長也”。

The text says: "Overturning the situation of blockage, first blockage then joy." Wang Bi explains that first the blocked situation must be overturned, then it becomes unblocked, hence "later joy." Initially, because of the overturning, it is in the state of blockage, but later it becomes unblocked and thus there is joy. Kong Yingda further explains that the upper ninth line is at the end of the "否" hexagram, where the state of blockage has reached its extreme. This line can overturn the blocked situation, hence "overturning the situation of blockage." The phrase "first blockage then joy" means that before the blockage is overturned, it is the stage of blockage; after the blockage is overturned, things become unblocked, hence "later joy." The "Image Commentary" says: "When blockage reaches its end, it will be overturned, how can it last long?" Kong Yingda explains that this is explaining the meaning of "overturning the situation of blockage"—the state of blockage has ended, and the state of unblockage is about to come, so when blockage reaches its extreme, it will overturn the blocked situation. It cannot last long, hence "how can it last long?"

離下乾上。同人于野，亨，利涉大川，利君子貞。[疏]正義曰：“同人”，謂和同於人。“於野，亨”者，野是廣遠之處，借其野名，喻其廣遠，言和同於人，必須寬廣，無所不同。用心無私，處非近狹，遠至於野，乃得亨進，故云“同人于野亨”。與人同心，足以涉難，故曰“利涉大川”也。與人和同，義涉邪僻，故“利君子貞”也。此“利涉大川”，假物象以明人事。

The hexagram Tong Ren has its lower trigram as Li (Fire) and upper trigram as Qian (Heaven). The hexagram statement says: "Tong Ren yu ye, Xing, Li she da chuan, Li junzi zhen." Kong Yingda's commentary explains: "Tong Ren" means to harmonize with others. The phrase "yu ye, Xing" refers to "ye" as a broad and distant place, using the term "ye" as a metaphor to indicate a broad and open mind. It means that to harmonize with others requires a wide and open heart, without any person being excluded from harmony; one must act with impartiality, not be confined or narrow-minded, and reach even beyond the outskirts, thus achieving smooth progress, hence "Tong Ren yu ye, Xing." When one harmonizes with others, it is sufficient to overcome difficulties, hence "Li she da chuan." However, the meaning of harmonizing with others can also easily lead to the path of evil, hence "Li junzi zhen" — one must adhere to the principles of a gentleman to be beneficial. Here, "Li she da chuan" uses a metaphor from natural phenomena to explain human affairs.

《彖》曰：同人，柔得位得中而應乎乾，曰“同人”。二為同人之主。[疏]正義曰：此釋所以能同於人之義。“柔得位得中”者，謂六二也，上應九五，是“應於乾”也。

The Commentary on the Judgment says: "Tongren, the soft (yin) line occupies a proper position and is in the center, and corresponds with the Qian trigram, thus called 'Tongren'." Wang Bi's annotation only points out that the second line, six two, is the main line of the Tongren hexagram. Kong Yingda further explains that this sentence is to explain why this hexagram can harmonize with people. The phrase "the soft (yin) line occupies a proper position and is in the center" refers to six two, which is a yin line in a yin position and in the center of the lower trigram. It corresponds upward with nine five, which is in the Qian trigram. Therefore, it is said to "correspond with the Qian."

《同人》曰：“同人于野，亨，利涉大川。”乾，行也。所以乃能“同人于野，亨，利涉大川”，非二之所能也，是乾之所行，故特曰“同人曰”。[疏]“同人曰”至“乾行也”。○正義曰：釋“同人于野，亨，利涉大川”之義。所以能如此者，由乾之所行也。言乾能行此德，非六二之所能也，故特云“同人曰”，乃云“同人于野，亨”，與諸卦別也。○注“故特曰同人曰”。○正義曰：“故特曰同人曰”者，謂卦之《彖》辭，發首即疊卦名，以釋其義，則以例言之，此發首應云“同人于野亨”，今此“同人于野亨”之上別云“同人曰”者，是其義有異。此同人卦名，以六二為主，故同人卦名繫屬六二，故稱“同人曰”，猶言“同人卦曰”也。“同人于野，亨，利涉大川”，雖是《同人》卦下之辭，不關六二之義，故更疊“同人于野亨”之文，乃是乾之所行也。

The Commentary on the Judgment continues, saying: "The Hexagram of 'Harmony with Others' states: 'Harmonize with others in the wild, it is smooth, advantageous to cross great rivers.' 'Qian' signifies movement." Wang Bi's annotation explains that the ability to achieve 'Harmonize with others in the wild, it is smooth, advantageous to cross great rivers' is not something that the second line can accomplish alone, but rather something accomplished by 'Qian.' Therefore, the Commentary on the Judgment specially adds the three characters 'same person says.' Kong Yingda's commentary explains the passage from 'same person says' to 'Qian signifies movement.' The Justification says: this is explaining the meaning of 'Harmonize with others in the wild, it is smooth, advantageous to cross great rivers'—being able to achieve this is due to the action of 'Qian.' It means that the one who can perform this virtue is 'Qian,' not the second line. Therefore, it specially says 'same person says,' then proceeds to say 'Harmonize with others in the wild, it is smooth,' which is different from the way other hexagrams are written. The following explains Wang Bi's annotation on the phrase 'therefore specially says same person says.' The Justification says: what is meant by 'therefore specially says same person says' is that the Commentary on the Judgment of each hexagram should begin by repeating the hexagram name to explain its meaning. Following this general practice, here it should have directly said 'Harmonize with others in the wild, it is smooth.' Now, the phrase 'Harmonize with others in the wild, it is smooth' is added before 'Harmonize with others in the wild, it is smooth,' indicating that there is a distinction in meaning. The hexagram name 'Harmony with Others' is centered on the second line, so the hexagram name is associated with the second line, hence the phrase 'same person says,' which is equivalent to saying 'the Hexagram of Harmony with Others says.' Although 'Harmonize with others in the wild, it is smooth, advantageous to cross great rivers' is the hexagram statement under the Hexagram of Harmony with Others, it is unrelated to the meaning of the second line. Therefore, it is necessary to repeat the phrase 'Harmonize with others in the wild, it is smooth' to indicate that it is something accomplished by 'Qian.'

文明以健，中正而應，君子正也。行健不以武，而以文明用之，相應不以邪，而以中正應之，君子正也，故曰“利君子貞”。[疏]正義曰：此釋“君子貞”也。此以二象明之，故云“文明以健”。“中正而應”，謂六二、九五，皆居中得正，而又相應，是君子之正道也，故云“君子正”也。若以威武而為健，邪僻而相應，則非君子之正也。

The Commentary on the Judgment continues: "Civilization combined with strength, upright and responsive, this is the way of the gentleman." Wang Bi's annotation explains: to act with strength without resorting to force, but to employ it with the virtue of civilization; to be responsive without straying into wrong paths, but to respond with the principle of uprightness, this is the correct path of the gentleman, hence the Hexagram Statement says "favorable to the gentleman's uprightness." Kong Yingda further explains: this sentence is interpreting the "gentleman's uprightness" in the Hexagram Statement. It is explained through the images of the upper and lower trigrams, hence it says "civilization combined with strength" — the lower trigram "Li" represents civilization, and the upper trigram "Qian" represents strength. The phrase "upright and responsive" refers to the hexagram lines Six in the Second and Nine in the Fifth, which are both in the center and upright, and correspond with each other. This is precisely the correct path of the gentleman, hence it says "the gentleman is upright." If strength is made into force and responsiveness becomes collusion in wrongdoing, then it is not the correct path of the gentleman.

唯君子為能通天下之志。君子以文明為德。[疏]“唯君子為能通天下之志”。○正義曰：此更贊明君子貞正之義。唯君子之人於“同人”之時，能以正道通達天下之志，故利君子之貞。○注“君子以文明為德”。○正義曰：若非君子，則用威武。今卦之下體為離，故《彖》云“文明”，又云“唯君子能通天下之志”，是君子用文明為德也。謂文理通明也。

The Commentary on the Judgment concludes by saying: "Only the gentleman is able to communicate the aspirations of the people throughout the world." Wang Bi's annotation explains that the gentleman is characterized by the virtue of civilization. Kong Yingda's commentary explains the statement "Only the gentleman is able to communicate the aspirations of the people throughout the world" from the Commentary on the Judgment. The Justification says: This is another commendation and clarification of the meaning of the gentleman's uprightness. Only a gentleman, when in the situation of "Same People," can use the right path to communicate the aspirations of people throughout the world, hence the hexagram statement says it is advantageous for the gentleman to maintain uprightness. Then the Justification explains Wang Bi's annotation "the gentleman is characterized by civilization." The Justification says: If it is not a gentleman, he would resort to force. Now, the lower trigram of this hexagram is "Li" (Fire), so the Commentary on the Judgment says "civilization," and also says "only the gentleman can communicate the aspirations of the people throughout the world," indicating that the gentleman is characterized by civilization. The term "civilization" refers to the clarity and comprehensiveness of principles and order.

《象》曰：天與火，同人。天體在上，而火炎上，同人之義也。[疏]正義曰：天體在上，火又炎上，取其性同，故云“天與火，同人”。君子以類族辨物。君子小人，各得所同。[疏]正義曰：族，聚也。言君子法此同人，以類而聚也。“辨物”謂分辨事物，各同其黨，使自相同，不間雜也。

The Image Commentary says: "Heaven and fire, the Book of Changes' section on 'Harmony with Others.' " Wang Bi's annotation explains: Heaven is located above, and fire also ascends upward, both having the same direction, which is the meaning of "Harmony with Others." Kong Yingda further explains: Heaven is in the upper position, and fire also ascends, taking the point that their nature is the same, hence it is said "Heaven and fire, Harmony with Others." The Image Commentary then says: "The superior man uses classification to distinguish things." Wang Bi's annotation explains: enabling the superior man and the inferior man to gather with their own kind. Kong Yingda's commentary explains: "Class" means gathering, meaning the superior man takes the image of "Harmony with Others" to group things by category. What is called "distinguishing things" is to discern objects, making them each return to their own group, each unite with their own kind, so that they do not mix together.

初九：同人于門，無咎。居同人之始，為同人之首者也。無應於上，心無繫吝，通夫大同，出門皆同。故曰“同人于門”也。出門同人，誰與為咎？[疏]正義曰：“同人于門”者，居同人之首，無應於上，心無繫吝，含弘光大，和同於人，在於門外，出門皆同，故云“無咎”也。《象》曰：出門同人，又誰咎也？[疏]正義曰：“又誰咎”者，釋“出門同人無咎”之義。言既心無繫吝，出門逢人皆同，則誰與為過咎？

The line statement of the first line says: "To be in harmony with people at the gate, there is no blame." Wang Bi explains that the first line is at the beginning of the hexagram "Harmony with Others," and it is the first line that harmonizes with people; it has no corresponding line above it, and has no private attachments or biases, thus being able to reach a broad and inclusive harmony. When it goes out of the gate, it becomes the same as everyone, hence the statement "To be in harmony with people at the gate." When one goes out and can harmonize with people, who would have a grievance against it? Kong Yingda further explains that "To be in harmony with people at the gate" refers to the first line being at the beginning of the hexagram "Harmony with Others," having no corresponding line above it, and having no private attachments or biases, with a broad and inclusive spirit, shining brightly and harmonizing with people outside the gate. When it goes out, it can harmonize with anyone, hence "there is no blame." The Image Commentary says: "To go out and harmonize with people, who would have blame?" Kong Yingda's commentary explains that "who would have blame" is explaining the meaning of "To go out and harmonize with people, there is no blame" — since there are no private attachments or biases in the heart, when one goes out and meets anyone, it can harmonize with them, so who would have a grievance against it?

六二：同人于宗，吝。應在乎五，唯同於主，過主則否。用心扁狹，鄙吝之道。[疏]正義曰：繫應在五，而和同於人在於宗族，不能弘闊，是鄙吝之道，故《象》云“吝道”也。《象》曰：“同人于宗”，吝道也。

The line statement of the second line says: "To be in harmony with people within the clan, it is a matter of regret." Wang Bi explains that the correct line for the second line is the fifth line. It only harmonizes with the main line it is connected to, and once it moves beyond that main line, it no longer harmonizes with others. Its focus is narrow, which is the way of being petty and stingy. Kong Yingda further explains that the line the second line is connected to is the fifth line. It harmonizes with people only within its own clan, and cannot be broad-minded, which is indeed the way of being petty and stingy. Therefore, the Image Commentary says, "To be in harmony with people within the clan, it is the way of regret." The Image Commentary says: "To be in harmony with people within the clan, it is the way of regret."

九三：伏戎于莽，升其高陵，三歲不興。居同人之際，履下卦之極，不能包弘上下，通夫大同；物黨相分，欲乖其道，貧於所比，據上之應；其敵剛健，非力所當，故“伏戎于莽”，不敢顯亢也。“升其高陵”，望不敢進，量斯勢也，三歲不能興者也。三歲不能興，則五道亦以成矣，安所行焉？

The line statement of the third line says: "Hide the troops in the wilderness, ascend the high hill, but for three years remain inactive." Wang Bi explains that the third line is in a position of harmony with others, yet it stands at the top of the lower trigram, unable to embrace and extend harmony to all above and below, thus failing to achieve broad harmony. It divides people into factions, attempting to deviate from the path of harmony, and seeks to dominate the close six in the second line, aiming to seize the proper response of the nine in the fifth line. However, its opponent, the nine in the fifth line, is strong and vigorous, beyond its capacity to resist. Therefore, it can only "hide the troops in the wilderness"—conceal its forces in the wilderness, unable to openly confront. It also "ascends the high hill"—climbs the high hill to look around but does not advance. Assessing this situation, it cannot take action for three years. If it cannot act for three years, the way of the nine in the fifth line has already been established. What can it do then?

[疏]“九三伏戎于莽”至“三歲不興”。○正義曰：“伏戎于莽”者，九三處下卦之極，不能包弘上下，通夫大同，欲下據六二，上與九五相爭也。但九五剛健，九三力不能敵，故伏潛兵戎於草莽之中，升其高陵。“三歲不興”者，唯升高陵以望前敵，量斯勢也，縱令更經三歲，亦不能興起也。○注“不能包弘上下”至“安所行焉”。○正義曰：“不能包弘上下，通夫大同”者，初九出門皆同，無所繫著，是包弘上下，通夫大同。今九三欲下據六二，奪上之應，是不能包弘也。“物黨相分”者，謂同人之時，物各有黨類而相分別也；二則與五相親，與三相分別也。“欲乖其道，貪於所比，據上之應”者，言此九三欲乖其同人之道，不以類相從，不知二之從五，直以苟貪，與二之比近而欲取之，據上九五之應也。

Kong Yingda's commentary explains the third line statement from "Furong Yu Mang" to "San Sui Bu Xing." The Justification says: "Furong Yu Mang" refers to the fact that the third line is at the top of the lower trigram, unable to include and embrace the upper and lower, and to reach widely and harmoniously with all. It wants to dominate six two below and compete with nine five above; but nine five is strong and vigorous, and the strength of nine three is not enough to match, so it hides its troops in the grass and bushes, and climbs up a high hill to look around. "San Sui Bu Xing" refers to the fact that it can only climb up a high hill to look at the enemy ahead, estimate the situation, even if it takes another three years, it cannot start. The following explains the part from "Bu Neng Bao Hong Shang Xia" to "An Shuo Xing Yan" in Wang Bi's commentary. The Justification says: Wang's commentary says "Bu Neng Bao Hong Shang Xia, Tong Fu Da Tong," which is compared with initial nine. Initial nine goes out and is the same as everyone, without any attachments or fixations, that is truly inclusive and embracing the upper and lower, and reaching widely and harmoniously with all. Now, nine three wants to dominate six two below and take away the proper response of nine five, which is not being inclusive and embracing. Wang's commentary says "Wu Dang Xiang Fen," which refers to the time of harmony, where everyone has their own group and is separated from each other: six two and nine five are close to each other, thus separating from nine three. Wang's commentary says "Yu Guai Qi Dao, Tan Yu Su Bi, Ju Shang Zhi Ying," which refers to nine three wanting to deviate from the way of harmony, not willing to follow with the same kind, regardless of the fact that six two should follow nine five, but just greedily seeking to be close to six two, wanting to take it over and take the proper response of nine five.

《象》曰：“伏戎于莽”，敵剛也。“三歲不興”，安行也。安，辭也。[疏]正義曰：“伏戎于莽敵剛”者，釋“伏戎于莽”之義。以其當九五之剛，不敢顯亢，故“伏戎于莽”，“三歲不興”，“安行”者，釋“三歲不興”之義，雖經三歲，猶不能興起也。安，語辭也，猶言何也。既三歲不興，五道亦已成矣，何可行也？故云“安行也”。此假外物以明人事。

The Image Commentary says: " 'Concealing troops in the wilderness' indicates the enemy's strength. 'Three years without rising' indicates peaceful action." Wang Bi's annotation only points out that "an" is a grammatical particle. Kong Yingda further explains that "concealing troops in the wilderness, the enemy is strong" is an explanation of the phrase "concealing troops in the wilderness" — because the Nine in the Third is facing the strength of the Nine in the Fifth, and dares not openly oppose, so it conceals its troops in the wilderness. "Three years without rising, peaceful action" is an explanation of "three years without rising" — even after three years, it still cannot be launched. "An" is a grammatical particle, equivalent to "he." Since it has not been launched for three years, the way of the Nine in the Fifth has already been accomplished; where else can it act? Therefore, it is said "peaceful action." This uses external things to explain human affairs.

九四：乘其墉，弗克攻，吉。處上攻下，力能乘墉者也。履非其位，以與人爭，二自五應，三非犯己，攻三求二，尢而效之，違義傷理，無所不與，故雖乘墉而不克也。不克則反，反則得吉也。不克乃反，其所以得吉，“困而反則”者也。[疏]正義曰：“乘其墉”者，履非其位，與人鬥爭，與三爭二，欲攻於三。既是上體，力能顯亢，故乘上高墉，欲攻三也。“弗克攻吉”者，三欲求二，其事已非。四又效之，以求其二，違義傷理，無所不與，雖復乘墉，不能攻三也。“吉”者，既不能攻三，能反自思愆，以從法則，故得吉也。此爻亦假物象也。《象》曰：“乘其墉”，義弗克也。其吉，則困而反則也。[疏]正義曰：“乘其墉義弗克也”者，釋不克之義。所以乘墉攻三不能克者，以其違義，眾所不從，故云“義不克”也。“其吉則困而反則”者，釋“其吉”之義。所以得“其吉”者，九四則以不克，困苦而反歸其法則，故得吉也。

The text of the fourth line says: "It mounts the rampart, but cannot attack, and it is auspicious." Wang Bi's commentary explains that the fourth line is in a high position and attacks below, with sufficient strength to reach the rampart. However, its position is inappropriate, yet it seeks to compete with others: the second line originally corresponds with the fifth line, and the third line has not attacked it, yet it attacks the third line and competes with the second line. It knowingly follows someone who has done wrong, violating righteousness and harming reason. No one is willing to support it, so even though it reaches the rampart, it cannot attack successfully. Unable to attack, it turns back, and turning back brings auspiciousness. It is only because it cannot attack that it turns back, and its auspiciousness comes from "being confined and then returning to the right way"—being trapped and then returning to the proper path. Kong Yingda further explains: what is meant by "mounting the rampart" is that the fourth line is in an inappropriate position yet engages in conflict, competing with the third line for the second line, intending to attack the third line. Since it is in the upper position, it has enough strength to openly oppose, thus climbing the high rampart to attack the third line. What is meant by "it cannot attack and it is auspicious" is that the third line seeks the second line, which is already wrong, and the fourth line imitates this, also trying to seize the second line, violating righteousness and harming reason. No one is willing to support it, so even though it reaches the rampart, it cannot attack the third line. As for why it is auspicious, it is because it cannot attack the third line, so it can turn back and reflect on its mistakes, following the proper rules, thus achieving auspiciousness. This line also uses a symbolic object to convey meaning. The "Image Commentary" says: "Mounting the rampart, righteousness cannot overcome it. Its auspiciousness is because it is confined and then returns to the right way." Kong Yingda's commentary explains: what is meant by "mounting the rampart, righteousness cannot overcome it" is an explanation of why it cannot attack—why it attempts to attack the third line by climbing the rampart but fails, is because it violates righteousness, and everyone refuses to follow, hence "righteousness cannot overcome it." What is meant by "its auspiciousness is because it is confined and then returns to the right way" is an explanation of the meaning of "auspiciousness"—it is auspicious because the fourth line cannot attack, and in its confinement, it returns to the proper path, thus achieving auspiciousness.

九五：同人先號咷，而後笑，大師克相遇。《彖》曰：“柔得位得中，而應乎乾，曰同人。”然則體柔居中，眾之所與；執剛用直，無所未從，故近隔乎二剛，未獲厥志，是以“先號咷”也。居中處尊，戰必克勝，故“後笑”也。不能使物自歸而用其強直，故必須大師克之，然後相遇也。[疏]正義曰：“同人先號咷”者，五與二應，用其剛直，無所未從，故九五共二，欲相和同，九三、九四，與之競二也。五未得二，故志未和同於二，故“先號咷”也。“而後笑”者，處得尊位，戰必克勝，故“後笑”也。“大師克相遇”者，不能使物自歸己，用其剛直，必以大師與三、四戰克，乃得與二相遇。此爻假物象以明人事。

The text of the line statement for the fifth line says: "The people of the same kind first weep aloud and then laugh, the great army conquers and meets." Wang Bi's commentary explains: The Commentary on the Judgment says, "The flexible line occupies the position and the center, and corresponds with the Heaven line, called 'the people of the same kind.'" This shows that the flexible line in the second position, which is in the center, is the one to which all other lines turn. The fifth line holds firm to its strength and uses a straightforward path, and no one disobeys it. However, because there are two strong lines, the third and fourth, close by, its aspirations cannot be realized at once, so it "first weeps aloud." It is in the center and holds the position of honor, so when it fights, it will surely win, hence "then laughs." It cannot have people naturally turn to it, only by its strength and righteousness, so it must use a great army to defeat its opponents and then meet the line in the second position. Kong Yingda further explains: The phrase "the people of the same kind first weep aloud" means that the fifth line and the second line are in a correct correspondence. It uses its strength and righteousness, and originally no one disobeys, so the fifth line wants to harmonize with the second line. Unfortunately, the third and fourth lines are also competing for the second line, and the fifth line cannot get the second line at once, so its aspirations cannot harmonize with it, hence "first weeps aloud." The phrase "then laughs" is because it holds the position of honor, so when it fights, it will surely win, hence later turns to laughter. The phrase "the great army conquers and meets" means that it cannot have people naturally turn to it, only by its strength and righteousness, so it must use a great army to fight against the third and fourth lines and win, then meet the second line. This line uses the image of things to explain human affairs.

《象》曰：同人之先，以中直也。大師相遇，言相剋也。[疏]正義曰：“同人之先以中直”者，解“先號咷”之意，以其用中正剛直之道，物所未從，故“先號咷”也。但《象》略“號咷”之字，故直云“同人之先以中直”也。“大師相遇言相剋”者，釋“相遇”之義，所以必用大師，乃能相遇也。以其用大師與三四相伐而得克勝，乃與二相遇，故言“相剋”也。

The Image Commentary says: "The beginning of the hexagram of Fellowship is because of uprightness and sincerity. A great army meeting, refers to mutual control." Kong Yingda's commentary explains: the phrase "the beginning of the hexagram of Fellowship is because of uprightness and sincerity" explains the reason for "crying aloud." Nine Five employs the principle of central rectitude and firmness, but the people are unwilling to follow at first, so he cries aloud first. The Image Commentary omits the words "crying aloud" here, so it only says "the beginning of the hexagram of Fellowship is because of uprightness and sincerity." The phrase "a great army meeting, refers to mutual control" explains the meaning of "meeting." The reason a great army is needed to meet is because one must use a great army to attack Nine Three and Nine Four and win, in order to meet Six Two, hence it is said "mutual control."

上九：同人于郊，無悔。郊者，外之極也。處“同人”之時，最在於外，不獲同志，而遠於內爭，故雖無悔吝，亦未得其志。[疏]“上九同人于郊無悔”。○正義曰：“同人于郊”者，處同人之極，最在於外，雖欲“同人”，人必疏己，不獲所同，其志未得。然雖陽在於外，遠於內之爭訟，故無悔吝也。○注“不獲同志”至“未得其志”。○正義曰：“不獲同志”者，若彼此在內相同，則獲其同志意也。若已為郊境之人，而與相同，人未親己，是“不獲同志”也。“遠於內爭”者，以外而同，不於室家之內，是遠於內爭也。以遠內爭，故無悔吝。以在外郊，故未得志也。

The text says: "In the outskirts, one unites with others, without regret." Wang Bi's commentary explains: "Outskirts" refers to the outermost part. The upper ninth line is at the extreme of uniting with others, located at the outermost position, unable to find those with the same aspirations, yet it is also far from internal conflicts, so although it does not achieve its aspirations, there is no regret. Kong Yingda's commentary explains the sentence "The upper ninth line, uniting with others in the outskirts, without regret." The commentary says: "Uniting with others in the outskirts" means that the upper ninth line is at the extreme of the hexagram of uniting with others, located at the outermost position. Although it wishes to unite with others, others certainly keep it at a distance, and it does not obtain the desired people to unite with, thus its aspirations are not fulfilled. However, although it is a yang line in the outer position, it is far from internal disputes, hence there is no regret. The following explains Wang Bi's commentary from "not obtaining like-minded people" to "not achieving its aspirations." The commentary says: Wang's explanation of "not obtaining like-minded people" means that if both parties are within and unite, they can obtain those with the same aspirations. Now, since the line is already at the outskirts, trying to unite with others, others do not approach it, which is "not obtaining like-minded people." Wang's explanation of "far from internal disputes" means that it unites with others at the outer position, not within the family, thus it is far from internal conflicts. Because it is far from internal disputes, there is no regret; also because it is at the outskirts, its aspirations are not achieved.

《象》曰：“同人于郊”，志未得也。凡處同人而不泰焉，則必用師矣。不能大通，則各私其黨而求利焉。楚人亡弓，不能亡楚。愛國愈甚，益為它災。是以同人不弘剛健之爻，皆至用師也。[疏]“《象》曰同人于郊志未得也”。正義曰：釋“同人于郊”之義。同人在郊境遠處，與人疏遠，和同之志，猶未得也。

The Image Commentary says: " 'Harmonizing with others in the outskirts,' indicates that the aspirations have not yet been fulfilled." Wang Bi's commentary explains that whenever one is in a situation of harmonizing with others but remains constrained and unable to be open and free, eventually one must resort to military action. If one cannot be broad-minded and open, individuals will cling to their own factions and pursue their own interests. The Chu people lost their bow, but they only said the bow was still in Chu and would not forget the word 'Chu,' thus the more they cherished their patriotism, the greater the calamity it brought. Therefore, in the Hexagram of Harmonizing with Others, those yang lines that are not expansive and strong ultimately lead to military action. Kong Yingda's commentary explains the phrase "Harmonizing with others in the outskirts, aspirations have not yet been fulfilled" from the Image Commentary. The正义 says: This explains the meaning of "Harmonizing with others in the outskirts" — harmonizing with others yet being far away in the outskirts and borders, distant from people, and the aspiration for harmonizing is still not realized.

○注“凡處同人”至“用師也”。○正義曰：“凡處同人而不泰焉則必用師矣”者，王氏注意非止上九一爻，乃總論同人一卦之義。去初上而言，二有同宗之吝，三有“伏戎”之禍，四有不克之困，五有“大師”之患，是處“同人”之世，無大通之志，則必用師矣。“楚人亡弓，不能亡楚。愛國愈甚，益為它災”者，案《孔子家語·弟子好生篇》云：“楚昭王出遊，亡烏號之弓，左右請求之。王曰：‘楚人亡弓，楚得之，又何求焉。’孔子聞之曰：‘惜乎！其志不大也。不曰人亡弓，人得之，何必楚也。’”昭王名軫，哀六年，吳伐陳，楚救陳，在城父卒。此愛國而致它災也。引此者，證同人不弘皆至用師矣。

The explanation from Wang Bi's commentary from "Fan Chu Tong Ren" to "Yong Shi" states that Kong Yingda's commentary explains that Wang Bi's point is that "when one is in the situation of Tong Ren but not in a state of Tai, one must necessarily use military force." His intention is not only directed at the upper ninth line, but rather a general discussion of the meaning of the entire Tong Ren hexagram. Excluding the first nine and the upper nine, the second line has the limitation of "Tong Ren Yu Zong," the third line has the danger of "Fu Rong Yu Mang," the fourth line has the困境 of attacking without success, and the fifth line has the worry of using a large army: this shows that in a world of harmony and unity, if one does not have a broad and open-minded spirit, one will ultimately have to resort to military force. Wang Bi also says, "A Chu person losing an archery bow does not mean the Chu state is lost. The more one loves one's country, the more other disasters will follow." According to the "Disciple's Good Life" section of the "Kongzi Jiayu," when Chu Zhao Wang went out hunting, he lost an archery bow named "Wuhao." His attendants asked if they should search for it, but Zhao Wang said, "A Chu person lost the bow, and it will be picked up by another Chu person. Why bother to search for it?" After hearing this, Confucius said, "It's a pity that his spirit is not broad enough. Why not say 'a person lost the bow and another person found it,' instead of specifying the state of Chu?" Chu Zhao Wang's name was Chen, and in the sixth year of Lu Ai Gong, Wu attacked Chen, and Chu sent troops to rescue Chen, where Zhao Wang died in Chengfu. This is an example of how loving one's country can lead to other disasters. Kong Yingda cites this story to prove that in the situation of Tong Ren, anyone who lacks a broad-minded spirit will eventually resort to military force.

乾下離上。大有：元亨。不大通，何由得“大有”乎？“大有”則必元亨矣。[疏]正義曰：柔處尊位，陽並應，大能所有，故稱“大有”。既能“大有”，則其物大得亨通，故云“大有元亨”。

The hexagram Dà Yǒu has the lower trigram Qian (Heaven) and the upper trigram Li (Fire). The hexagram statement says: "Dà Yǒu, Yuan Heng." Wang Bi's commentary explains: How can one achieve great possession without being able to be open and unimpeded? If one has great possession, then it must be that all things are harmonious and flourishing, hence "Dà Yǒu, Yuan Heng." Kong Yingda further explains: The yao six in the fifth position, being a yin line in a noble position, attracts all the yang lines, thus possessing greatly, hence called "Dà Yǒu." Since one can have great possession, all things become harmonious and flourishing, hence "Dà Yǒu, Yuan Heng."

《彖》曰：大有，柔得尊位大中，而上下應之，曰“大有”。處尊以柔，居中以大，體無二陰以分其應，上下應之，靡所不納，大有之義也。[疏]正義曰：釋此卦稱“大有”之義。“大中”者，謂六五處大以中，柔處尊位，是其大也。居上卦之內，是其中也。

The Commentary on the Judgment explains the name of the hexagram "Great Possession" by saying: the hexagram is called "Great Possession" because the yao in the fifth position, which is yin and soft, occupies the honorable position of the ruler and is located in the "Great Center," so that all the other yao respond to it. Therefore, it is called "Great Possession." Wang Bi's annotation explains: the yao in the fifth position, being yin and soft, occupies a position of honor, which is "dwelling in honor with softness"; and by occupying the central position with the principle of yang, which is great, it is "dwelling in the center with greatness." The entire hexagram has no other yin yao except this one to divide the response of the yang yao, so that all above and below are united and nothing is excluded. This is precisely the meaning of "Great Possession," which refers to possessing all things. Kong Yingda's commentary further explains: this passage explains the reason why the hexagram is called "Great Possession." The term "Great Center" refers to the yao in the fifth position, which maintains the center by following the principle of yang's greatness: it is "great" because it is a yin yao in a position of honor, and it is "center" because it is located within the trigram of fire, which is the upper trigram.

其德剛健而文明，應乎天而時行，是以“元亨”。德應於天，則行不失時矣。剛健不滯，文明不犯，應天則大，時行無違，是以“元亨”。[疏]“其德剛健”至“是以元亨”。○正義曰：釋“元亨”之義。“剛健”謂乾也。“文明”謂離也。“應乎天而時行”者，褚氏、莊氏云：“六五應《乾》九二。”亦與五為體，故云“應乎天”也。德應於天，則行不失時，與時無違，雖萬物皆得亨通，故云“是以元亨”。注“剛健不滯”至“是以元亨”。○正義曰：“剛健不滯”者，剛健則物不擁滯也。“文明不犯”者，文則明粲而不犯於物也。“應天則大”者，能應於天則盛大也。“時行無違”者，以時而行，物無違也。以有此諸事，故大通而“元亨”也。

The Commentary on the Judgment continues to say: The hexagram Dàyǒu has a virtue that is strong and vigorous, and also bright and refined, capable of following the heavenly way and acting in accordance with the proper time, hence the hexagram statement says "Original and Universal." Wang Bi's annotation explains: When virtue corresponds with heaven, actions will not miss the right opportunity; being strong and vigorous prevents blockage, and being refined and civilized does not infringe upon external things. Being in harmony with heaven leads to grandeur, and acting in accordance with the proper time leads to no contradiction, hence it is said "Original and Universal." Kong Yingda's commentary explains from "Its virtue is strong and vigorous" to "therefore it is Original and Universal": this is explaining the meaning of "Original and Universal." "Strong and vigorous" refers to the lower trigram Qian, and "refined and civilized" refers to the upper trigram Li. As for "responding to heaven and acting in accordance with the proper time," Chu Zhongdu and Zhuang氏 say: "The sixth line corresponds with the second line of Qian in the hexagram." Since the second line corresponds with the sixth line and both belong to the same hexagram, it is said "responding to heaven." When virtue corresponds with heaven, actions do not miss the right opportunity, and there is no contradiction with the heavenly timing, thus all things can be communicated and connected, hence it is said "therefore it is Original and Universal." Kong Yingda also explains Wang Bi's annotation from "strong and vigorous does not stagnate" to "therefore it is Original and Universal": "strong and vigorous does not stagnate" means that being strong and vigorous prevents things from being blocked; "refined and civilized does not infringe" means that having refinement and brightness is bright and splendid without infringing upon external things; "responding to heaven leads to grandeur" means that being in harmony with heaven leads to grandeur; "acting in accordance with the proper time leads to no contradiction" means that acting in accordance with the proper time, all things do not contradict. Because of these several aspects, the hexagram is greatly communicated and thus called "Original and Universal."

《象》曰：火在天上，“大有”。君子以遏惡揚善，順天休命。《大有》，包容之象也。故遏惡揚善，成物之性，順天休命，順物之命。[疏]正義曰：“君子以遏惡揚善”者，“大有”包容之義，故君子象之，亦當包含遏匿其惡，褒揚其善，順奉天德，休美物之性命，巽順含容之義也。不云天在火下而云“火在天上”者，天體高明，火性炎上，是照耀之物而在於天上，是光明之甚，無所不照，亦是包含之義，又為揚善之理也。

The Image Commentary says: Fire above the sky represents the image of the Great Possession hexagram; the gentleman takes this as a model, suppressing evil and promoting goodness, following the way of heaven to perfect the nature of all things. Wang Bi's commentary explains: The Great Possession represents the image of inclusiveness, so 'suppressing evil and promoting goodness' is to fulfill the nature of all things, and 'following heaven's rest and fulfilling destiny' is to follow the destiny of all things. Kong Yingda's commentary elaborates: The reason for saying 'the gentleman takes this as a model to suppress evil and promote goodness' is because the Great Possession contains the meaning of inclusiveness. The gentleman takes this as a model and should be inclusive and restrained, suppressing evil and promoting goodness, following the virtue of heaven to perfect the nature of all things. This is the principle of humility and inclusiveness. As for why it is said 'fire above the sky' rather than 'sky below the fire,' it is because the sky is high and bright, and fire ascends and burns upward. Fire is a luminous thing, and now it is located above the sky, its brightness reaches its peak, illuminating everything. This is the meaning of inclusiveness, and also the meaning of promoting goodness.

初九：無交害。匪咎，艱則無咎。以夫剛健為大有之始，不能履中，滿而不溢，術斯以往，後害必至。其欲匪咎，“艱則無咎也”。[疏]“初九”至“艱則無咎”。○正義曰：以夫剛健為大有之始，不能履中謙退，雖無交切之害，久必有凶。其欲“匪咎”，能自艱難其志，則得“無咎”，故云“無交害，匪咎，艱則無咎”也。○注“不能履中”至“無咎也”。○正義曰：“不能履中，滿而不溢”者，初不在二位，是不能履中。在大有之初，是盈滿，身行剛健，是溢也，故云“不能履中滿而不溢”也。《象》曰：大有初九，無交害也。

The line statement of the first line says: There is no harm coming from external sources; to avoid mistakes, one must be aware of difficulties and hold on firmly, thus avoiding mistakes. Wang Bi's commentary explains: The first line, with its strong and vigorous nature, is at the beginning of the Great Possession hexagram. It cannot maintain the middle and remain humble, and if it does not overflow beyond its limits, it will eventually bring about harm. If it wishes to avoid mistakes, it must endure hardship, thus avoiding mistakes. Kong Yingda's commentary elaborates from the first line to "difficulties lead to no mistakes": The first line, with its strong and vigorous nature, is at the beginning of Great Possession. It cannot remain humble and retreat, so although there is no immediate harm from external sources, in the long run there will be danger. To avoid mistakes, it must place its mind on hardship, thus avoiding mistakes. Therefore, the line statement says, "no harm from external sources, no mistake, hardship leads to no mistake." Kong Yingda also explains Wang Bi's commentary from "cannot maintain the middle" to "no mistake": "cannot maintain the middle, full without overflowing" means that the first line is not in the middle position of the second line, so it "cannot maintain the middle." Being at the beginning of Great Possession already implies fullness, and acting with strong and vigorous deeds is "overflowing," so it is said "cannot maintain the middle, full without overflowing." The Image Commentary says: The first line of the Great Possession hexagram has no harm coming from external sources.

九二：大車以載，任重而不危。[疏]“九二大車以載”。○正義曰：“大車以載”者，體是剛健，而又居中，身被委任，其任重也。能堪受其任，不有傾危，猶若大車以載物也。此假外象以喻人事。○注“任重而不危”。○正義曰：釋“大車以載”之意。大車謂牛車也。載物既多，故云“任重”。車材彊壯，故不有傾危也。

The line statement of the second line says: "Like a big cart carrying heavy loads." Wang Bi's commentary explains it in one sentence: "Although the burden is heavy, it does not tip over." Kong Yingda elaborates on Wang Bi's comment, saying, "The second line is like a big cart carrying loads." What is meant by "a big cart carrying loads" is that the second line is inherently strong and vigorous, and it is located in the center of the lower trigram. It is entrusted with important responsibilities, and the burden it bears is very heavy. It can bear this heavy responsibility without tipping over, just like a big cart carrying heavy loads. This uses the image of an external object to illustrate human affairs. Kong Yingda also explains Wang Bi's comment, "bearing a heavy burden without danger," which is explaining the meaning of "a big cart carrying loads." "Big cart" refers to a cattle cart, which carries a great amount of goods, hence "bearing a heavy burden." The cart's material is strong and sturdy, so it does not tip over.

有攸往，無咎。健不違中，為五所任，任重不危，致遠不泥，故可以往而“無咎”也。[疏]正義曰：堪當重任，故有所往無咎者，以居失其位，嫌有凶咎，故云“無咎”也。《象》曰：“大車以載”，積中不敗也。[疏]正義曰：“積中不敗”者，釋“大車以載”之義。物既積聚，身有中和，堪受所積之聚在身上，上不至於敗也。

The text continues: going forward will not result in blame. Wang Bi's commentary explains: Nine in the Second is strong and vigorous yet does not deviate from the middle path, is trusted by Six in the Fifth, bears a heavy burden without overturning, travels far without being blocked, so it is possible to go forward and 'have no blame'. Kong Yingda's commentary elaborates: precisely because it can bear heavy responsibilities, it can go forward without blame; however, since Nine in the Second is a yang line in a yin position, its position is inherently inappropriate, which may easily lead to suspicion of misfortune, hence it specifically points out 'no blame'. The Image Commentary says: 'A large cart is used for carrying', which refers to accumulating goods in the middle without causing damage. Kong Yingda's commentary elaborates: the phrase 'accumulating in the middle without damage' explains the meaning of 'a large cart is used for carrying'—the goods have already been accumulated, and Nine in the Second is itself in the middle, possessing the virtue of harmony and balance, thus being able to bear the heavy load upon its body without causing damage.

九三：公用亨于天子，小人弗克。處“大有”之時，居下體之極，乘剛健之上，而履得其位，與五同功，威權之盛，莫此過焉。公用斯位，乃得通乎天子之道也。小人不克，害可待也。[疏]“九三”至“小人弗克”。○正義曰：“公用亨于天子”者，九三處“大有”之時，居下體之極，乘剛健之上，履得其位，與五同功。五為王位，三既與之同功，則威權之盛，莫盛於此，乃得通乎天子之道，故云“公用亨于天子”。“小人弗克”者，小人德劣，不能勝其位，必致禍害，故云“小人不克”也。○注“與五同功”至“莫此過焉”。○正義曰：“與五同功”者，《繫辭》云：“三與五同功”。此云“與五同功”，謂五為王位，三既能與五之同功，則威權與五相似，故云“威權之盛，莫此過焉”。《象》曰：“公用亨于天子”，小人害也。

The line statement of the third line says: "The Duke and Marquis can communicate their way to the Son of Heaven, but the petty person cannot bear it." Wang Bi's commentary explains: The third line is in the great abundance situation, occupying the highest position of the lower trigram, riding over the strong and vigorous lines, and being in the correct position. It is in harmony with the fifth line, thus possessing the greatest authority and power. Only the Duke and Marquis in such a position can communicate with the Son of Heaven's way. The petty person cannot bear it, and calamity is imminent. Kong Yingda's commentary from "nine three" to "the petty person cannot bear it" elaborates: "The Duke communicates with the Son of Heaven" means that the third line is in the great abundance time, occupying the extreme of the lower trigram, riding over the strong and vigorous lines, being in the correct position, and harmonizing with the fifth line. The fifth line is the throne, so the third line, being in harmony with the fifth line, has the greatest authority and power, thus being able to communicate with the Son of Heaven's way, hence saying "the Duke communicates with the Son of Heaven." As for "the petty person cannot bear it," it means that petty persons have low virtue and cannot bear such a position, inevitably bringing calamity, hence saying "the petty person cannot bear it." Kong Yingda also explains Wang Bi's commentary from "harmonizing with the fifth line" to "none surpasses it": saying "harmonizing with the fifth line" is because the "Great Treatise" says "the third and fifth lines have the same function." Here, "harmonizing with the fifth line" refers to the fifth line being the throne, and the third line being able to harmonize with the fifth line, thus its authority and power being close to the fifth line, hence saying "none surpasses it." The "Image Commentary" says: "The Duke communicates with the Son of Heaven," but for the petty person, it is a calamity.

九四：匪其彭，無咎。既失其位，而上近至尊之威，下比分權之臣，其為懼也，可謂危矣。唯夫有聖知者，乃能免斯咎也。三雖至盛，五不可舍，能辯斯數，專心承五，常匪其旁，則“無咎”矣。旁謂三也。[疏]“九四匪其彭無咎”。○正義曰：“匪其彭無咎”者，匪，非也。彭，旁也。謂九三在九四之旁，九四若能專心承五，非取其旁，言不用三也。如此乃得“無咎”也。既失其位，上近至尊之威，下比分權之臣，可謂危矣。能棄三歸五，得“無咎”也。《象》曰：“匪其彭，無咎”，明辯晢也。明猶才也。[疏]正義曰：“明辯晢也”者，釋“匪其彭無咎”之義。明猶才也。九四所以能去其旁之九三者，由九四才性辯而晢知，能斟酌事宜，故云“明辯晢”也。

The fourth line statement says: If one does not attach to the adjacent line, there will be no fault. Wang Bi's commentary explains: The nine in the fourth line, being a yang line in a yin position, is already out of place. It is pressing upward toward the supreme six in the fifth line, and downward adjacent to the nine in the third line, who holds power. This situation is very dangerous. Only a wise and enlightened person can avoid this fault. Although the nine in the third line is at its peak, the six in the fifth line is not to be abandoned. If one can discern this, and remain devoted to the six in the fifth line, never attaching to the adjacent nine in the third line, then there will be 'no fault'—the 'side' here refers to the nine in the third line. Kong Yingda's commentary explains 'nine in the fourth line does not attach to the side, thus no fault': 'Fēi' means 'not', and 'páng' means 'side', referring to the nine in the third line being adjacent to the nine in the fourth line. If the nine in the fourth line can remain devoted to the six in the fifth line, and not take the side of the adjacent line, that is, not appoint the nine in the third line, then there will be 'no fault'. Since it is already out of place, it is close to the supreme authority above and adjacent to the powerful minister below, thus in a dangerous position. If it can abandon the nine in the third line and turn to the six in the fifth line, then it will achieve 'no fault'. The Image Commentary says: 'Not attaching to the side, thus no fault', because it can discern clearly and see things clearly. Wang Bi's commentary says: 'Míng' here is like 'cái' (talent). Kong Yingda's commentary explains that 'míng biàn zhé' refers to the meaning of 'not attaching to the side, thus no fault'; 'míng' is like 'cái', and the nine in the fourth line can abandon the adjacent nine in the third line because of its clear discernment and penetrating insight, being able to weigh the importance of matters, hence it is said 'míng biàn zhé'.

六五：厥孚交如，威如，吉。君尊以柔，處大以中，無私於物，上下應之，信以發志，故其孚交如也。夫不私於物，物亦公焉。不疑於物，物亦誠焉。既公且信，何難何備？不言而教行，何為而不威如？為“大有”之主，而不以此道，吉可得乎？[疏]正義曰：“六五，厥孚交如”者，“厥”，其也。“孚”，信也。“交”謂交接也。“如”，語辭也。六五居尊以柔，處大以中，無私於物，上下應之，故其誠信，物來交接，故云“厥孚交如”也。“威如吉”者，威，畏也。既誠且信，不言而教行，所為之處，人皆畏敬，故云“威如”。以用此道，故得吉也。

The Line Statement of the fifth line says: His sincerity and trustworthiness are mutually responsive with others, and he possesses his own authority, thus bringing good fortune. Wang Bi's commentary explains: The line six in the fifth position, being gentle and compliant, holds the exalted position of a ruler, and maintains the principle of the great yang. It is impartial towards all things, and both above and below respond to it. With sincerity, it inspires the hearts of the people, hence "its sincerity is mutually responsive." If a person has no private intentions towards others, others will respond with impartiality; if a person has no suspicion towards others, others will respond with sincerity. Being both fair and trustworthy, what could be difficult or threatening? There is no need to issue commands, and the people will naturally be guided, so how could it not be "authoritative"? As a ruler in the great prosperity, if one does not use this method, how could one attain good fortune? Kong Yingda's commentary elaborates: In "its sincerity is mutually responsive," "its" is "its," "sincerity" is "trustworthiness," "mutually responsive" refers to mutual interaction, and "like" is a particle. The line six in the fifth position, being gentle and holding a high position, maintains the great yang in the center, is impartial towards all things, and both above and below respond to it. Therefore, its trustworthiness can bring all things to interact with it, hence the statement "its sincerity is mutually responsive." As for "authoritative and good fortune," "authoritative" means causing people to revere and respect. Being both sincere and trustworthy, the people will be guided without needing words, and wherever it acts, everyone will revere it, hence "authoritative." By acting in this way, it attains good fortune.

《象》曰：“厥孚交如”，信以發志也。“威如”之吉，易而無備也。[疏]正義曰：“信以發志”者，釋“厥孚交如”之義。由巳誠信，發起其志，故上下應之，與之交接也。“威如之吉，易而無備”者，釋“威如之吉”之義。所以威如得吉者，以已不私於物，唯行簡易，無所防備，物自畏之，故云“易而無備”也。

The Image Commentary says: "His sincerity is widely recognized," which means using sincerity to inspire the hearts of people; "His authority is like this" is considered auspicious because it is simple and unguarded. Kong Yingda explains further: "Using sincerity to inspire the will" explains the meaning of "His sincerity is widely recognized" — because of his sincerity, he inspires the will of others, so everyone responds and interacts with him. "The auspiciousness of his authority being like this" is explained as "simple and unguarded," meaning that the reason why the fifth line has authority and is auspicious is that it is impartial, follows a simple and unguarded way, and thus people naturally respect it, hence it is said "simple and unguarded."

上九：自天祐之，吉無不利。“大有”，豐富之世也。處“大有”之上而不累於位，志尚乎賢者也。餘爻皆乘剛，而巳獨乘柔順也。五為信德，而巳履焉，履信之謂也。雖不能體柔，而以剛乘柔，思順之義也。居豐有之世，而不以物累其心，高尚其志，尚賢者也。爻有三德，盡夫助道，故《繫辭》具焉。

The line statement of the topmost yang line says: From heaven comes protection and blessing, resulting in auspiciousness without any disadvantage. Wang Bi's commentary explains: "Great Possession" refers to a time of abundance and prosperity. The topmost yang line is in the highest position of "Great Possession" without being burdened by official position, indicating a person who values virtue. All other lines ride upon yang lines, but this line rides upon the yin line six in the fifth. The line six in the fifth possesses the virtue of sincerity, and the topmost yang line personally stands upon it, which is called "walking in sincerity." Although the topmost yang line itself is not a yin line, it is a yang line riding upon a yin line, implying the idea of "thinking of following the right path." Being in a time of abundance without letting external things disturb the inner self, and setting one's aspirations high, this is called "valuing the virtuous." This line combines the virtues of walking in sincerity, thinking of following the right path, and valuing the virtuous, thus fully expressing the way heaven assists humanity. Therefore, the Great Treatise has a complete discussion on it.

[疏]“上九”至“無不利”。○正義曰：釋所以“大有”。上九而得吉者，以有三德，從天巳下，悉皆祐之，故云“自天祐之”。○注“不累於位”至“盡夫助道”。○正義曰：“不累於位，志尚乎賢”者，既居豐富之時，應須以富有為累也。既居無位之地，不以富有縈心，是不繫累於位。既能清靜高絜，是慕尚賢人行也。“爻有三德”者，“五為信德，而巳履焉，履信之謂”，是一也。“以剛乘柔，思順之義”，是二也。“不以物累於心，高尚其志，尚賢者”，是三也。“爻有三德，盡夫助道”者，天尚祐之，則無物不祐，故云“盡夫助道”也。《象》曰：大有上吉，自天祐也。

Kong Yingda explains in his commentary from "Upper Nine" to "no disadvantage" that this is explaining why the Upper Nine of the Great Possession hexagram is auspicious, because it possesses three virtues, and from Heaven down, nothing fails to support it, hence saying "supported by Heaven." Kong Yingda also explains Wang Bi's commentary from "not burdened by position" to "fully achieving the way of assistance": "Not burdened by position, aspiring to virtue" means that when a person is in a state of abundance, he should be burdened by wealth; however, the Upper Nine resides in a position of non-occupation, not attaching importance to wealth, thus not being burdened by position. Being tranquil and pure, it is aspiring to the virtue of the virtuous. The "three virtues of the line" are: first, "Five is the virtue of trust, and it is fulfilled by it, which is called fulfilling trust"; second, "a strong line riding on a weak line, which signifies the meaning of thinking of harmony"; third, "not being burdened by things, holding high aspirations, aspiring to the virtuous." As for "the line has three virtues, fully achieving the way of assistance," it means that even Heaven supports it, so there is nothing that does not support it, hence saying "fully achieving the way of assistance." The Image Commentary says: the Upper line of the Great Possession hexagram is auspicious because it is supported by Heaven.

艮下坤上。謙：亨。君子有終。[疏]正義曰：“謙”者，屈躬下物，先人後己，以此待物，則所在皆通，故曰“亨”也。小人行謙則不能長久，唯“君子有終”也。然案謙卦之象，“謙”為諸行之善，是善之最極，而不言元與利貞及吉者，元是物首也，利、貞是幹正也。於人既為謙退，何可為之首也？以謙下人，何以幹正於物？故不云元與利、貞也。

The hexagram's image is Gen (Mountain) below and Kun (Earth) above. The hexagram statement says: The hexagram of Qian (Humility), is smooth and unimpeded; the gentleman can maintain this throughout. Kong Yingda explains: What is meant by "humility" is to bend one's own body and place oneself below others, to consider others first and oneself last. By maintaining this attitude in dealing with others, one can go smoothly anywhere, hence it is said "smooth and unimpeded." A petty person may occasionally act humbly but cannot sustain it, only the gentleman can "maintain it to the end." However, examining the image of the hexagram of Qian, "humility" is a virtue among all virtues, and it is the highest form of virtue. Yet the hexagram statement does not say "original" or "favorable and firm," nor does it say "auspicious." This is because "original" is the beginning of all things, "favorable" and "firm" are the mainstay and correctness. In terms of a person, since one places oneself in humility and retreat, how can one be the leader of all people? Since one approaches others with a humble and low heart, how can one take charge and correct external things? Therefore, it does not mention "original" and "favorable" and "firm."

謙必獲吉，其吉可知，故不言之。況《易經》之體有吉理可知而不言吉者，即此《謙卦》之繇及《乾》之九五“利見大人”，是吉理分明，故不云“吉”也。諸卦言“吉”者，其義有嫌者，爻兼善惡也。若行事有善，則吉乃隨之。若行事有惡，則不得其吉。諸稱“吉”者，嫌其不言，故稱“吉”也。若坤之六五，及泰之六五，並以陰居尊位，若不行此事，則無吉，若行此事，則得其吉，故並稱“元吉”。其餘皆言吉，事亦仿此。亦有大人為吉，於小人為凶，若《否》之九五云：“休否，大人吉”是也。或有於小人為吉，大人為凶，若屯之九五“小貞吉，大貞凶”，及《否》之六三“包承，小人吉”之類是也。亦有其吉灼然而稱“吉”者，若《大有》上九“自天祐之，吉無不利”之類是也。

Kong Yingda continued to explain: acting with humility will surely bring good fortune, and this good fortune is self-evident, so the Hexagram Statement does not mention it. Moreover, the style of the Book of Changes originally includes cases where the principles of good fortune are clear and obvious without explicitly writing the word "good fortune." For example, in the Hexagram of Humility and the line "It is advantageous to see a great man" in the line Nine in the Fifth of the Hexagram of Heaven, the meaning of good fortune is clear, so the word "good fortune" is not used. The reason some hexagrams mention "good fortune" is because the meaning may be ambiguous. A single line may lead to either good or bad outcomes: if one's actions are virtuous, good fortune follows; if one's actions are evil, good fortune does not come. Whenever the word "good fortune" is used, it is to avoid confusion, so it is written. For example, in the line Six in the Fifth of the Hexagram of Earth and the line Six in the Fifth of the Hexagram of Great Communication, both involve a yao in a noble position. If one does not follow the line statement, there is no good fortune; if one follows it, there is good fortune, so both are called "original good fortune." Other instances where "good fortune" is used follow the same pattern. There are also cases where good fortune applies to great men and misfortune to small men, such as in the line Nine in the Fifth of the Hexagram of Non-Communication, which says "Rest from the adverse situation, good fortune for great men." There are also cases where good fortune applies to small men and misfortune to great men, such as in the line Nine in the Fifth of the Hexagram of Difficulty at the Beginning, which says "Small fidelity brings good fortune, great fidelity brings misfortune," and in the line Six in the Third of the Hexagram of Non-Communication, which says "Embracing the support, good fortune for small men." There are also cases where the signs of good fortune are very clear yet the word "good fortune" is still written, such as in the line Nine at the Top of the Hexagram of Great Possession, which says "Supported by heaven, good fortune without any disadvantage."

但《易》之為體，不可以一為例。今各隨文解之，義具諸卦之下。今《謙卦》之繇，其吉可知也。既不云“吉”，何故初六、六二及九三並云“吉”者？《謙卦》是總諸六爻，其善既大，故不須云“吉”也。六爻各明其義，其義有優劣，其德既不嫌其不吉，故須“吉”以明之也。

Kong Yingda finally explained: However, the structure of The Zhou Changes cannot be confined to a single rule. Now we can only explain each passage as it appears, with the meaning of each hexagram fully contained within its respective hexagram. Taking the primary hexagram into consideration, the auspiciousness of the Qian hexagram can be inferred. Since the hexagram statement does not mention "auspicious," why do the lines Chilu, Liuer, and Jiusan all mention "auspicious"? This is because the hexagram statement summarizes all six lines, and the goodness it contains is already extensive, so there is no need to mention "auspicious" again. However, each line individually explains its own meaning, and the meanings have differences in quality and superiority. In terms of the virtue of each line, it is inevitable that people might doubt whether it is auspicious, so the word "auspicious" is used to clarify this.

《彖》曰：謙，亨，天道下濟而光明，地道卑而上行。天道虧盈而益謙，地道變盈而流謙，鬼神害盈而福謙，人道惡盈而好謙。謙尊而光，卑而不可逾，君子之終也。[疏]“彖曰”至“君子之終也”。○正義曰：“謙亨，天道下濟而光明，地道卑而上行”者，釋“亨”義也。欲明天地上下交通，坤體在上，故言“地道卑而上行”也。其地道既上行，天地相對，則“天道下濟”也。且艮為陽卦，又為山。天之高明，今在下體，亦是天道下濟之義也。“下濟”者，謂降下濟生萬物也。而“光明”者，謂三光垂耀而顯明也。“地道卑而上行”者，地體卑柔而氣上行，交通於天以生萬物也。

The Commentary on the Judgment says: The hexagram of Humility is smooth and prosperous. The heavenly way is to descend and assist all things, thus its virtue is bright. The earthly way is lowly and humble, yet its energy ascends. The heavenly way diminishes when full and increases when humble, the earthly way changes when full and flows down when humble. Ghosts and spirits harm when full and bless when humble. Human feelings dislike fullness and favor humility. When one is humble and holds a high position, his virtue becomes more luminous. When one is humble and in a low position, he cannot be surpassed by others. This is why the gentleman can maintain humility throughout. Kong Yingda's commentary explains from "The Commentary says" to "the gentleman's perseverance": "Humility is smooth and prosperous, the heavenly way descends and assists, thus it is bright; the earthly way is lowly and ascends." This explains the meaning of "smooth and prosperous." It aims to illustrate the mutual communication between heaven and earth. The earth is above, so it is said "the earthly way is lowly and ascends." Since the earthly way ascends, in contrast, the heavenly way naturally descends to assist. Moreover, the hexagram of Stillness is a yang hexagram, symbolizing a mountain. Heaven is originally high and bright, yet it is placed in the lower trigram, which signifies the heavenly way descending to nurture and assist all things. "Descending to assist" refers to descending to nurture and aid all things. "Bright" refers to the sun, moon, and stars shining brightly. "The earthly way is lowly and ascends" refers to the earth being lowly and yielding, yet its energy rises, connecting with heaven to generate all things.

“天道虧盈而益謙”者，從此巳下，廣說謙德之美，以結君子能終之義也。“虧”謂減損，減損盈滿而增益謙退。若日中則昃，月盈則食，是虧減其盈。盈者虧減，則謙者受益也。“地道變盈而流謙”者，丘陵川谷之屬，高者漸下，下者益高，是改變“盈”者，流佈“謙”者也。“鬼神害盈而福謙”者，驕盈者被害，謙退者受福，是“害盈而福謙”也。“人道惡盈而好謙”者，盈溢驕慢，皆以惡之；謙退恭巽，悉皆好之。“謙尊而光，卑而不可逾”者，尊者有謙而更光明盛大，卑謙而不可逾越，是君子之所終也。言君子能終其謙之善事，又獲謙之終福，故云“君子之終”也。

Kong Yingda then explained: "Heaven's way is to reduce excess and increase humility." Following this, he elaborated extensively on the beauty of the virtue of humility, to conclude the meaning of the gentleman being able to achieve a good end. "Reducing excess" means diminishing fullness and adding to humility: the sun reaches its zenith and then begins to wane, the moon is full and then wanes, which is an example of reducing fullness. When the fullness is reduced, the humility is increased. The phrase "the way of earth changes fullness into humility" refers to hills and valleys, where the high gradually becomes low and the low gradually becomes high, which is changing fullness and allowing it to flow into humility. "The spirits and gods harm excess and bless humility" means that those who are arrogant and self-satisfied suffer harm, while those who are humble and yielding receive blessings. "The way of humanity hates excess and loves humility" means that those who are arrogant and self-satisfied are universally disliked, while those who are humble and respectful are universally loved. "Humility in the superior brings brightness, and humility in the inferior is not to be surpassed" means that a superior person with the virtue of humility becomes even more illustrious, while a humble person who is yielding is not to be surpassed, which is why the gentleman can achieve a good end. In other words, the gentleman can uphold the virtue of humility throughout his life and thus obtain the blessings brought by humility, hence it is said "the gentleman's end."

《象》曰：地中有山，謙。君子以裒多益寡，稱物平施。多者用謙以為裒，少者用謙以為益，隨物而與，施不失平也。[疏]“《象》曰”至“稱物平施”。正義曰：“裒多”者，君子若能用此謙道，則裒益其多，言多者得謙，物更裒聚，彌益多也。故云“裒多”，即謙尊而光也，是尊者得謙而光大也。“益寡”者，謂寡者得謙而更進益，即卑而不可逾也。是卑者得謙而更增益，不可逾越也。“稱物平施”者，稱此物之多少，均平而施，物之先多者而得其施也，物之先寡者，而亦得其施也。故云“稱物平施”也。此謙卦之象，以山為主，是於山為謙，於地為不謙，應言“山在地中”。今乃云“地中有山”者，意取多之與少皆得其益，似“地中有山”，以包取其物以與於人，故變其文也。

The Image Commentary says: "A mountain within the earth," this is the image of the卦 of Humility; the gentleman takes it as a model, taking from the abundant and giving to the deficient, weighing the amount of things and giving fairly. Wang Bi's commentary explains: the abundant side uses the way of humility to gather, the deficient side uses the way of humility to gain, giving according to the different objects, and in giving, does not lose fairness. Kong Yingda's commentary from "The Image says" to "fair distribution" elaborates: what is called "taking from the abundant" means that if a gentleman can use this way of humility, he can make the abundant even more abundant -- the abundant side gains the virtue of humility, and all things gather more towards it, thus becoming even more abundant, so it is called "taking from the abundant"; this is also "humility exalts and shines," the exalted one gains humility and becomes even more illustrious. What is called "giving to the deficient" means that the deficient side gains the virtue of humility and makes progress, that is, "the humble is not to be surpassed," the humble one gains humility and becomes even more beneficial, not to be surpassed by others. What is called "fair distribution" means weighing the amount of things and giving fairly: the originally abundant can receive his giving, the originally deficient can also receive his giving, so it is called "fair distribution." The image of this hexagram takes mountain as its main element; regarding mountain, it is humility, but regarding earth, it is not humility. It should have said "a mountain in the earth"; now it says "a mountain within the earth," the intention is to take both the abundant and the deficient to gain benefit, like the earth containing the mountain in the middle, including all things and then giving them to people, so the wording is changed.

○注“多者用謙”至“不失平也”。正義曰：“多者用謙以為裒”者，《爾雅·釋詁》云：“裒，聚也”。於先多者，其物雖多，未得積聚，以謙故益其物更多而積聚，故云“多者用謙以為裒”也。“少者用謙以為益”者，其物先少，今既用謙而更增益，故云“用謙以為益”也。“隨物而與”者，多少俱與，隨多隨少，而皆與也。“施不失平”者，多者亦得施恩，少者亦得施恩，是“施不失平”也。言君子於下若有謙者，官之先高，則增之榮秩，位之先卑，亦加以爵祿，隨其官之高下，考其謙之多少，皆因其多少而施與之也。

Kong Yingda explains Wang Bi's commentary from "those with much use humility" to "without losing fairness": what is meant by "those with much use humility to gather" is that "pu" means "to gather" according to "Er Ya · Xigǔ". For those who originally have much, although their possessions are numerous, they have not yet gathered them together. Because of humility, their possessions become even more and gathered, hence it is said "those with much use humility to gather". What is meant by "those with little use humility to gain" is that those who originally have little, now by using the way of humility, gain more, hence it is said "use humility to gain". What is meant by "give according to what is present" is that whether one has much or little, he is given accordingly. What is meant by "bestow without losing fairness" is that those with much receive grace, and those with little also receive grace, which is bestowing without losing fairness. This means that a gentleman, regarding his subordinates, if they have the virtue of humility, those originally in high positions are given increased honor and rank, and those originally in low positions are given titles and salaries. It is according to the level of their positions and the degree of their humility, and bestow accordingly.

初六：謙謙君子，用涉大川，吉。處謙之下，謙之謙者也。能體“謙謙”，其唯君子。用涉大難，物無害也。[疏]正義曰：“謙謙君子”者，能體謙謙，唯君子者能之。以此涉難，其吉宜也。“用涉大川”，假象言也。《象》曰：“謙謙君子”，卑以自牧也。牧，養也。[疏]正義曰：“卑以自牧”者，牧，養也，解“謙謙君子”之義，恆以謙卑自養其德也。

The Line Statement of the first line says: A gentleman who is humble and humble again can cross a great river and achieve good fortune. Wang Bi's commentary explains: The first line is in the lowest position of the卦 of Humility, which is humility within humility. Only a gentleman can demonstrate 'humble and humble again'. Using such an attitude to overcome great difficulties, external things will not harm him. Kong Yingda's commentary elaborates: The term 'humble and humble again gentleman' refers to one who demonstrates humility again and again, which only a gentleman can achieve. Using such virtue to face danger, achieving good fortune is natural. 'Using to cross a great river' is a metaphor using the image of external things. The Image Commentary says: 'A gentleman who is humble and humble again' refers to nurturing oneself with a humble attitude. Wang Bi comments: 'Pasture' means 'nurture'. Kong Yingda elaborates: 'Being humble and self-nurturing' refers to 'nurture', explaining the meaning of 'a gentleman who is humble and humble again', that is, constantly cultivating one's virtue with a humble heart.

六二：鳴謙，貞吉。鳴者，聲名聞之謂也。得位居中，謙而正焉。[疏]正義曰：“鳴謙”者，謂聲名也。處正得中，行謙廣遠，故曰“鳴謙”，正而得吉也。《象》曰：“鳴謙貞吉”，中心得也。[疏]正義曰：“中心得”者，鳴聲中吉，以中和為心，而得其所，鳴謙得中吉也。

The Line Statement of the Second Line says: Humble virtue is widely known, and by maintaining correctness one attains good fortune. Wang Bi's commentary explains: "Ming" refers to the sound of virtue being heard by others; the Sixth Line Two has attained the correct position and is in the center of the Lower Trigram, thus being humble and upright. Kong Yingda's commentary elaborates: the term "ming qian" refers to the spread of reputation; since the Sixth Line Two is in the correct position and in the center, its practice of humility spreads widely, hence "ming qian," and uprightness brings good fortune. The Image Commentary says: "Ming qian zhen ji" because there is inner attainment. Kong Yingda's commentary elaborates: the term "zhongxin de" refers to the sound of "ming qian" being in accordance with the middle path and thus attaining good fortune—it has the virtue of harmony and correctness in its heart, thus each thing is in its proper place, the reputation of humility spreads widely and it maintains the middle, hence good fortune.

九三：勞謙，君子有終吉。處下體之極，履得其位，上下無陽以分其民，眾陰所宗，尊莫先焉。居謙之世，何可安尊？上承下接，勞謙匪解，是以吉也。[疏]正義曰：“勞謙君子”者，處下體之極，履得其位，上下無陽以分其民，上承下接，勞倦於謙也。唯君子能終而得吉也。《象》曰：“勞謙君子”，萬民服也。[疏]正義曰：“萬民服”者，釋所以勞謙之義。以上下群陰，象萬民皆來歸服，事須引接，故疲勞也。

The Line Statement of the Third Line says: Diligent and humble, the gentleman can maintain this virtue to the end and thus attain good fortune. Wang Bi's commentary explains: The Third Line is located at the top of the Lower Trigram and occupies a proper position. There are no other yang lines above it to share its followers, and all the yin lines regard it as their leader. Its position of honor is unmatched. However, being in a humble situation, how can one enjoy such a high position? Therefore, it must serve the ruler above and support the other lines below. By diligently practicing humility without slack, it attains good fortune. Kong Yingda's commentary elaborates: The phrase "diligent and humble gentleman" refers to the Third Line being at the extreme of the Lower Trigram, occupying a proper position. With no other yang lines to share its followers, it must both serve above and support below, thus laboring in the practice of humility. Only the gentleman can maintain this to the end and thus attain good fortune. The Image Commentary says: "Diligent and humble gentleman," all the people are devoted to him. Kong Yingda's commentary elaborates: The phrase "all the people are devoted" explains why it is "diligent and humble"—numerous yin lines symbolize the multitude of people who come to submit and obey. All matters must be guided and responded to, hence the fatigue.

六四：無不利，捴謙。處三之上，而用謙焉，則是自上下下之義也。承五而用謙順，則是上行之道也。盡乎奉上下下之道，故“無不利”。“指捴”皆謙，不違則也。[疏]正義曰：“無不利”者，處三之上而用謙焉，則是自上下下之義。承五而用謙順，則是上行之道。盡乎奉上下下之道，故無所不利也。《象》曰：“無不利，捴謙”，不違則也。[疏]正義曰：“指捴皆謙不違則”者，釋“無不利捴謙”之義。所以“指捴皆謙”者，以不違法則，動合於理，故無所不利也。

The Line Statement of the Fourth Line says: There is nothing disadvantageous; every movement is characterized by humility. Wang Bi's commentary explains: The Sixth Line at the Fourth position, being above the Ninth Line at the Third, is willing to act with humility, which represents the principle of descending from a higher position and humbly occupying a lower one; it also serves the Fifth Line above with humility, which is the proper way of serving superiors. By fulfilling both the principle of serving superiors and the principle of humbly yielding to inferiors, it is therefore said that 'there is nothing disadvantageous'; every action is marked by humility, and does not violate the proper conduct. Kong Yingda's commentary elaborates: The phrase 'there is nothing disadvantageous' is because the Sixth Line at the Fourth position, being above the Ninth Line at the Third, is able to act with humility, which signifies descending from a higher position; by serving the Fifth Line above with humility, it represents the proper way of serving the sovereign. By fulfilling both the principle of serving superiors and the principle of humbly yielding to inferiors, there is therefore nothing disadvantageous. The Image Commentary says: 'There is nothing disadvantageous, humility is practiced,' because it does not violate the proper conduct. Kong Yingda's commentary elaborates: The phrase 'all actions are marked by humility without violating the proper conduct' explains the meaning of 'there is nothing disadvantageous, humility is practiced'—it is because all gestures and actions conform to humility without violating the proper conduct, and all actions are in accordance with reason, so there is nothing disadvantageous.

六五：不富以其鄰，利用侵伐，無不利。居於尊位，用謙與順，故能不富而用其鄰也。以謙順而侵伐，所伐皆驕逆也。[疏]正義曰：“不富以其鄰”者，以，用也。凡人必將財物周贍鄰里，乃能用之。六五居於尊位，用謙與順，鄰自歸之，故不待豐富能用其鄰也。“利用侵伐無不利”者，居謙履順，必不濫罰無罪。若有驕逆不服，則須伐之，以謙得眾，故“利用侵伐，無不利”者也。《象》曰：“利用侵伐”，征不服也。

The Line Statement of the fifth line says: Without relying on wealth, one can subdue nearby people; it is appropriate to launch military campaigns, and there will be no disadvantage. Wang Bi's commentary explains: The sixth line in the fifth position holds a position of honor and practices humility and compliance, so it can subdue its nearby people without relying on wealth; by using the virtue of humility and compliance in warfare, the objects of attack are those who are arrogant and rebellious. Kong Yingda's commentary elaborates: The phrase 'not rich but using its neighbors' refers to 'using' as in employing. Usually, people must use wealth to assist their neighbors in order to control them; however, the sixth line in the fifth position holds a position of honor and employs humility and compliance, so nearby people naturally submit, thus not needing to wait until wealthy to subdue them. The phrase 'it is appropriate to launch military campaigns, without any disadvantage' means that the fifth line practices humility and compliance, thus will never unjustly punish the innocent; if there are those who are arrogant and rebellious and do not submit, they must be attacked, because by practicing humility, one gains the people's support, hence 'it is appropriate to launch military campaigns, without any disadvantage.' The Image Commentary says: 'It is appropriate to launch military campaigns,' referring to attacking those who do not submit.

上六：鳴謙。利用行師征邑國。最處於外，不與內政，故有名而巳，志功未得也。處外而履謙順，可以邑一國而巳。[疏]正義曰：“鳴謙”者，上六最處於外，不與內政，不能於實事而謙，但有虛名聲聞之謙，故云“鳴謙”。志欲立功，未能遂事，其志未得。既在外而行謙順，唯利用行師征伐外旁國邑而巳，不能立功在內也。

The Line Statement of the Upper Sixth says: "Humility is widely known, it is appropriate to go to war and conquer nearby states." Wang Bi's commentary explains: The Upper Sixth is in the most external position, not participating in internal affairs, so it can only gain a reputation, but its aspirations and achievements have not yet been realized; being outside yet practicing humility, it can only govern a single state. Kong Yingda's commentary elaborates: The term "ming qian" refers to the Upper Sixth being in the most external position, not involved in internal governance, thus unable to practice humility in actual affairs, only having a reputation of humility spread by word of mouth. Therefore, it desires to establish achievements but cannot accomplish them, its aspirations remain unfulfilled. Since it is outside yet practicing humility, it is only appropriate to go to war and conquer nearby states, but not to establish achievements within the inner realm.

《象》曰：“鳴謙”，志未得也。可用行師，“征邑國”也。夫吉凶悔吝，生乎動者也。動之所起，興於利者也。故飲食必有訟，訟必有眾起，末有居眾人之所惡而為動者所害，處不競之地而為爭者所奪，是以六爻雖有失位，無應乘剛，而皆無凶咎悔吝者，以謙為主也。“謙尊而光，卑而不可逾”，信矣哉！

The Image Commentary says: "Ming Qian" means the aspirations have not yet been realized; it is appropriate to take military action to attack the territory of a nearby state. Wang Bi, in his general commentary on the entire hexagram, says: misfortune, regret, and hardship are all generated from "movement," and movement arises from "advantage." Therefore, when there is advantage in eating and drinking, disputes arise; when disputes arise, people gather together. There has never been a case where someone who is in a position that others dislike is harmed by those who are eager to act, nor has there ever been someone who stands in a position of non-competition who is taken advantage of by those who are competing. Therefore, although the six lines of the hexagram of Qian have some that are improperly positioned, some that have no corresponding lines, and some that are overreaching, there is no misfortune, regret, or hardship, because the entire hexagram is based on "humility." The Commentary on the Judgment says, "Humility elevates the noble and shines; it is lowly yet cannot be surpassed," which is indeed reliable!

[疏]“《象》曰鳴謙”至“征邑國也”。○正義曰：“志未得”者，釋“鳴謙”之義也。所以但有聲鳴之謙，不能實爭立功者，以其居在於外，其內立功之志，猶未得也。“可用行師征邑國”者，釋“行師征邑國”之意。《經》言“利用”，《象》改“利”為“可”者，言內志雖未得，猶可在外興行軍師征邑國也。○注“動之所起興於利者也”。○正義曰：“動之所起興於利”者，凡人若不見利，則心無所動。今動之所以起者，見利乃動，故云“興於利”也。“飲食必有訟，訟必有眾起”者，欲明為利乃有動，動而致訟，訟則起兵。故《序卦》“需”為飲食，飲食必有訟，故需卦之後次訟卦也。爭訟必興兵，故訟卦之後次師卦也。

Kong Yingda explains from "The Image says 'humility in voice'" to "it is possible to march and conquer a small state": what is meant by "the will has not yet been realized" is to explain the meaning of "humility in voice"—the reason why the sixth line at the top has only a reputation of humility but cannot actually achieve merit is that it is located outside the hexagram, and its inner aspiration for achievement has not yet been realized. What is meant by "it is possible to march and conquer a small state" is to explain the meaning of "marching and conquering a small state": the original line statement uses "favorable for action," but the Image Commentary changes "favorable" to "possible," meaning that even though the inner aspiration has not yet been realized, one can still take action externally to march and conquer a small state. Kong Yingda also explains Wang Bi's comment "movement arises from benefit": what is meant by "movement arises from benefit" is that if a person does not see benefit, the mind will not move; now movement arises because of seeing benefit, so it is said "arises from benefit." What is meant by "food and drink inevitably lead to disputes, disputes inevitably lead to people rising up" is to explain that movement arises because of benefit, and movement leads to disputes, and disputes lead to military action. Therefore, the "Sequence of Hexagrams" takes "Need" as the hexagram of food and drink, since food and drink inevitably lead to disputes, hence "Need" is followed by "Strife"; disputes inevitably lead to military action, hence "Strife" is followed by "Military."

坤下震上。豫：利建侯行師。[疏]正義曰：謂之豫者，取逸豫之義，以和順而動，動不違眾，眾皆說豫，故謂之豫也。動而眾說，故可利建侯也。以順而動，不加無罪，故可以行師也。無四德者，以逸豫之事不可以常行，時有所為也。縱恣寬暇之事不可長行以經邦訓俗，故無元亨也。逸豫非幹正之道，故不云“利貞”也。莊氏云：“建侯，即元亨也。行師，即利貞也。”案：《屯卦》“元亨利貞”之後，別云“利建侯”，則“建侯”非“元亨”也。恐莊氏說非也。

The hexagram consists of the Earth trigram below and the Thunder trigram above. The hexagram statement says: The hexagram is called "Yü" (Joy), which is suitable for establishing feudal lords and marching out with an army. Kong Yingda explains: This hexagram is called "Yü," which refers to ease and joy. By acting with harmony and propriety, one's actions do not contradict the people, and all are joyful, hence the name "Yü." When action brings joy to the people, it is suitable for establishing feudal lords; when acting in accordance with propriety without punishing the innocent, it is appropriate for military campaigns. This hexagram does not contain the four virtues of "Yuan, Heng, Li, Zhen," because ease and joy cannot be continuously practiced; they should be done according to the time. Indulgence and relaxation cannot be used for a long time to govern the state or educate the people, hence the absence of "Yuan and Heng." Ease and joy are not the main principles of correctness, so "Li and Zhen" are not mentioned. Zhuang said: "Establishing feudal lords is 'Yuan and Heng,' and military campaigns are 'Li and Zhen.'" However, according to the "Zun" hexagram, after "Yuan, Heng, Li, Zhen," it further says "favorable for establishing feudal lords," indicating that "establishing feudal lords" is not equivalent to "Yuan and Heng." Therefore, Zhuang's statement is likely incorrect.

《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！[疏]“《彖》曰豫剛應而志行”至“大矣哉”。○正義曰：“豫，剛應而志行，順以動，豫”者，“剛”謂九四也；“應”謂初六也。既陰陽相應，故“志行”也。此就爻明豫義。順以動，坤在下，是順也。震在上，是動也。以順而動，故豫也。此以上下二象明豫義也。自此巳上，釋豫卦之理也。

The Commentary on the Judgment says: The hexagram of Joy (Yü) is such that the yang lines receive responses and the aspirations are carried out, moving in accordance with the right way, which is called "Joy." The hexagram of Joy moves in accordance with the right way, just as heaven and earth do; how much more so for feudal lords, military campaigns, and other affairs? Heaven and earth move in accordance with the right way, so the sun and moon move without error, and the four seasons change without disorder; the sage moves in accordance with the right way, so punishments are simple and the people are loyal. The meaning of the hexagram of Joy, established according to the time, is indeed great! Kong Yingda's commentary from "The Commentary says: Joy is such that the yang lines receive responses and the aspirations are carried out" to "Great indeed is this" elaborates: what is meant by "Joy, the yang lines receive responses and the aspirations are carried out, moving in accordance with the right way, Joy" is that "yang" refers to the line nine in the fourth position, and "response" refers to the line six at the beginning. Since yin and yang are in response to each other, it is said that "aspirations are carried out." This explains the meaning of Joy through the positions of the lines. As for "moving in accordance with the right way," the hexagram below is坤 (Kun), which represents "following," and the hexagram above is震 (Zhen), which represents "movement"; moving in accordance with the right way is thus called "Joy." This explains the meaning of Joy through the images of the upper and lower hexagrams. From here on, all of this is explaining the meaning of the hexagram of Joy.

“豫順以動，故天地如之，而況建侯行師乎？”者，此釋“利建侯行師”也。若聖人和順而動，合天地之德，故天地亦如聖人而為之也。天地尊大而遠，神之難者猶尚如之，況於封建諸侯、行師征伐乎？難者既從，易者可知。若“建侯”能順動，則人從之。“行師”能順動，則眾從之。天地以順動，故日月不過而四時不忒。自此以下，廣明天地聖人順動之功也。若天地以順而動，則日月不有過差，依其晷度，四時不有忒變，寒暑以時。“聖人以順動，則刑罰清而民服”者，聖人能以理順而動，則不赦有罪，不濫無辜，故“刑罰清”也。刑罰當理，故人服也。

Kong Yingda continued to explain: the phrase "Yù shùn yǐ dòng, gù tiāndì rú zhī, ér kuàng jiàn hòu xíng shī hū" is explaining "lì jiàn hòu xíng shī." If the sage moves in harmony, it conforms to the virtue of heaven and earth, so heaven and earth would also act like the sage. Heaven and earth are exalted and lofty, being the most difficult to move or influence. Even they are like this, how much more so for establishing feudal princes and marching with armies? If the difficult things are already carried out in harmony, the easier ones are self-evident. If the feudal princes act in harmony with the right time, people will follow them; if the armies march in harmony with the right time, the people will follow them. As for "tiāndì yǐ shùn dòng, gù rìyuè bù guò ér sì shí bù tè," from here on, it broadly explains the effects of heaven and earth and the sage moving in harmony. Since heaven and earth move in harmony, the sun and moon will not deviate from their courses, each following their own measure; the four seasons will not be disturbed, cold and heat each occurring at their proper time. The phrase "shèng rén yǐ shùn dòng, zé xíng fá qīng ér mín fú" means that if the sage moves in harmony, he will not pardon the guilty nor wrong the innocent, so "xíng fá qīng" (the punishments are clear); since the punishments are in accordance with reason, the people will be convinced and follow.

“豫之時義大矣哉”者，嘆美為豫之善，言於逸豫之時，其義大矣。此嘆卦也。凡言不盡意者，不可煩文其說，且嘆之以示情，使後生思其餘蘊，得意而忘言也。然嘆卦有三體：一直嘆時，如“大過之時大矣哉”之例是也；二嘆時並用，如“險之時用大矣哉”之例是也；三嘆時並義，“豫之時義大矣哉”之例是也。夫立卦之體，各象其時，時有屯夷，事非一揆，故爻來適時，有凶有吉。人之生世，亦復如斯，或逢治世，或遇亂時，出處存身，此道豈小？故曰“大矣哉”也。然時運雖多，大體不出四種者：一者治時，“頤養”之世是也；二者亂時，“大過”之世是也；三者離散之時，“解緩”之世是也；四者改易之時，“革變”之世是也。故舉此四卦之時為嘆，餘皆可知。

Kong Yingda continued to explain: the phrase "The significance of the time of Yu is great indeed" is a praise of the virtue of Yu. It refers to the meaning in times of ease and joy, which is of great importance. This is a commendation of the hexagram. Whenever words cannot fully express meaning, one cannot rely on elaborate explanations, so it is appropriate to use a single commendation to express sentiment, allowing later generations to appreciate the unspoken implications. Once the meaning is understood, one can forget the words. However, there are three forms of commendation for hexagrams: the first is to commend only "time," such as "The time of Da Guo is great indeed"; the second is to commend both "time" and "use," such as "The time and use of Xian are great indeed"; the third is to commend both "time" and "meaning," and "The significance of the time of Yu is great indeed" is an example of this. Generally, each hexagram represents a particular situation, and situations can be difficult or smooth. Matters are not measured by a single standard, so the lines respond to the time, resulting in either misfortune or good fortune. Human life is also like this; one may encounter a time of peace or a time of chaos, and one may choose to serve the state or retreat, or preserve oneself. How can this be a trivial matter? Therefore, it is said "great indeed." However, although there are many circumstances, they can be broadly categorized into four types: the first is the time of peace, which is represented by the hexagram Yi (Nourishment); the second is the time of chaos, represented by Da Guo (Excess); the third is the time of dispersion, represented by Jie (Release); the fourth is the time of change, represented by Ge (Revolution). Therefore, these four hexagrams' "time" are used as examples of commendation, and the rest can be inferred accordingly.

言“用”者，謂適時之用也。雖知居時之難，此事不小，而未知以何而用之耳。故坎、睽、蹇之時宜用君子，小人勿用。用險取濟，不可為常，斟酌得宜，是用時之大略。舉險難等三卦，餘從可知矣。又言“義”者，《姤卦》注云：“凡言義者，不盡於所見，中有意謂”者也。是其時皆有義也。略明佚樂之世，相隨相遇之日，隱遯羈旅之時，凡五卦，其義不小，則餘卦亦可知也。今所嘆者十二卦，足以發明大義，恢弘妙理者也。

Kong Yingda then explained further: speaking of "use" refers to the appropriate application in the right circumstances. Although one may know the difficulties of the situation and recognize the importance of the matter, one may still not know what measures to take. Therefore, the hexagrams Kan, Kui, and Jian are suitable for employing the virtuous and not the petty; taking risks to overcome difficulties cannot be considered a regular method. Judging appropriately, this is the main point of "using the right time." Taking these three hexagrams as examples, the rest can be inferred similarly. Regarding "righteousness," the commentary on the Gou hexagram states: "Whenever 'righteousness' is mentioned, there is something left unsaid, with deeper meaning implied." This shows that in those situations there are hidden significances. In general, the five hexagrams representing times of ease and comfort, meeting and accompanying, and seclusion and wandering all carry significant meanings, and the rest can be understood in the same way. Now, the twelve hexagrams praised by the Commentary on the Judgment are sufficient to explain great principles and expand on profound truths.

凡於《彖》之末嘆云“大哉”者，凡一十二卦。若《豫》、《旅》、《遯》、《姤》凡四卦，皆云“時義”。案：《姤卦》注云：“凡言義者，不盡於所見，中有意謂。”以此言之，則四卦卦各未盡其理，其中更有餘意，不可盡申，故總云“義”也。《隨》之一卦亦言“義”，但與四卦其文稍別。四卦皆云“時義”，《隨卦》則“隨時之義”者，非但其中別有義意，又取隨逐其時，故變云“隨時之義大矣哉”！

Kong Yingda continued to explain: All the twelve hexagrams that end with the exclamation "How great is this!" in the Commentary on the Judgment, among them the hexagrams of Yu, Lu, Duan, and Guo mention "shi yi" (meaning appropriate to the time). According to the annotation on Guo hexagram, "whenever 'yi' is mentioned, it indicates there is something left unsaid, with deeper meaning implied." Following this, the meaning of these four hexagrams is not fully expressed, with further implications that cannot be fully explained, hence the use of the single character 'yi' to summarize. The hexagram of Sui also mentions 'yi', but its wording differs slightly from the four hexagrams. The four hexagrams mention 'shi yi', while Sui mentions 'shi zhi yi' (meaning appropriate to following the time). This is not only because there is deeper meaning involved, but also because it takes the meaning of 'following the time', hence the change in wording to 'shi zhi yi da zai zai'.

《睽》、《蹇》、《坎》此三卦皆云“時用”。案：《睽卦》注云：“睽離之時，非小人之所能用。”《蹇卦》亦云“非小人之所能用”。此二卦言“大矣哉”者，則是大人能用，故云：“大矣哉”！其中更無餘義，唯大人能用，故云“用”不云“義”也。《坎卦》“時用”，則與《睽》、《蹇》稍別，故注云“非用之常，用有時也”。謂《坎》險之事，時之須用，利益乃大，與《睽》、《蹇》“時用”文同而義異也。

Kong Yingda continued to explain: The three hexagrams, "Kui," "Jian," and "Kan," all mention "shi yong" (timely use). According to the commentary on "Kui," it says: "The situation of separation is not something the petty person can use." The commentary on "Jian" also says, "It is not something the petty person can use." These two hexagrams mention "da yi zai" (great indeed), meaning that only the great person can use it, hence the praise of "great indeed." There is no other meaning; it is only because only the great person can use it that it is said "yong" (use) rather than "yi" (meaning). As for the "shi yong" in "Kan," it differs slightly from that in "Kui" and "Jian," so the commentary says, "It is not a commonly used method, but rather a method used at the right time." This means that the hazardous matters discussed in "Kan" are only used when the situation demands it; at that time, their benefits are great. The wording of "shi yong" in "Kan" is the same as in "Kui" and "Jian," but the meaning is different.

《解》之“時”，《革》之“時”，《頤》之“時”，《大過》之“時”，此四卦直云“時”，不云“義”與“用”也。案：《解卦》注難解之時，非治難時，故不言“用”。體盡於《解》之名，無有幽隱，故不曰“義”，以此注言之，直云“時”者，尋卦之名則其意具盡，中間更無餘義，故不言“義”，其卦名之事，事巳行了，不須別有所用，故《解》、《革》及《頤》事巳行了，不須言“用”。唯《大過》稱“時”，注云：“君子有為之時。”與《解》、《革》、《頤》其理稍別。《大過》是有用之時，亦直稱“時”者，取“大過”之名，其意即盡，更無餘意，故直稱“時”，不云“義”，又略不云“用”也。

Kong Yingda finally explained that the four hexagrams, "Jie" (Release), "Ge" (Revolution), "Yi" (Nourishment), and "Da Guo" (Great Excess), only mention "time" and do not mention "meaning" or "application." According to the commentary on "Jie," it refers to the time when difficulties have been resolved, not the time when difficulties are being addressed, so it does not mention "application." The meaning of the hexagram is fully expressed in the name "Jie," with no ambiguity, so it does not mention "meaning." Following this reasoning, any hexagram that only mentions "time" has its meaning fully expressed in the hexagram name, with no further implications, so it does not mention "meaning." Furthermore, since the matters referred to by the hexagram names have already been completed, there is no need to mention "application," hence "Jie," "Ge," and "Yi" do not mention "application." However, "Da Guo" mentions "time," and the commentary says, "This is the time when a gentleman should act." The reasoning here is slightly different from that of "Jie," "Ge," and "Yi." "Da Guo" is indeed a time for action, yet it only mentions "time," because the meaning of the hexagram name "Da Guo" has already been fully expressed, leaving no further meaning, so it only mentions "time" and does not mention "meaning" or "application."

《象》曰：雷出地奮，豫。先王以作樂崇德。殷薦之上帝，以配祖考。[疏]正義曰：案諸卦之象，或云“雲上於天”，或云“風行天上”，以類言之，今此應云“雷出地上”，乃云“雷出地奮豫”者，雷是陽氣之聲，奮是震動之狀。雷既出地，震動萬物，被陽氣而生，各皆逸豫，故曰“雷出地奮，豫”也。“先王以作樂崇德”者，雷是鼓動，故先王法此鼓動而作樂，崇盛德業，樂以發揚盛德故也。“殷薦之上帝”者，用此殷盛之樂，薦祭上帝也，象雷出地而向天也。“以配祖考”者，謂以祖考配上帝。用祖用考，若周夏正郊天配靈威仰，以祖后稷配也；配祀明堂五方之帝，以考文王也，故云：“以配祖考”也。

The Image Commentary says: Thunder arises from the earth and all things are stirred up, which is the meaning of the Yu hexagram. The former kings took this as a model, creating music and promoting virtue, using grand musical compositions to offer sacrifices to the Supreme Deity, and pairing ancestors with the deity. Kong Yingda explained further: examining the images of the other hexagrams, some say "clouds rising to heaven," others say "wind moving across heaven." Following this pattern, this hexagram should say "thunder arising from the earth," but it instead says "thunder arising from the earth and all things are stirred up," because "thunder" refers to the sound of yang energy, and "stirred up" describes the movement of shaking. Thunder arises from the earth, shaking all things, and all things receive the yang energy and grow, each in ease and joy, hence it is called "thunder arising from the earth and all things are stirred up, Yu." The phrase "the former kings used it to create music and promote virtue" is because thunder has the meaning of stirring, so the former kings took this stirring as a model to create music and promote great virtue—music is used to promote great virtue. The phrase "offering sacrifices to the Supreme Deity in a grand manner" refers to using such grand music to offer sacrifices to the Supreme Deity, symbolizing thunder arising from the earth and reaching up to heaven. The phrase "pairing with ancestors" means using ancestors to accompany the deity; either using the ancestor or the father, for example, in the Zhou dynasty, when they worshipped heaven outside the capital, they paired it with Lingweiyang, using the first ancestor Houji as the companion; when they worshipped the five directional deities in the Bright Hall, they paired it with the father Wenwang, hence it is said "pairing with ancestors."

初六：鳴豫，凶。處豫之初，而特得志於上，樂過則淫，志窮則凶，豫何可鳴？[疏]正義曰：“鳴豫”者，處豫之初，而獨得應於四，逸豫之甚，是聲鳴於豫。但逸樂之極，過則淫荒。獨得於樂，所以“凶”也。《象》曰：“初六鳴豫”，志窮凶也。[疏]正義曰：釋“鳴豫”之義。而初時鳴豫，後則樂志窮盡，故為“凶”也。

The line statement of the first line says: "Displaying joy and ease loudly, it is ominous." Wang Bi's commentary explains: "The initial line is at the beginning of the Yu hexagram, yet it alone receives response from above. Excessive joy leads to licentiousness, and when the mind reaches its limit, it brings about misfortune. How can joy and ease be displayed loudly?" Kong Yingda's commentary elaborates: "The term 'mingyu' refers to the initial line being at the beginning of Yu, and it alone corresponds with the ninth line in the fourth position. When ease and joy reach their peak, it becomes necessary to proclaim this joy. However, when ease and joy reach their extreme, excess leads to indulgence; being alone immersed in joy, thus 'misfortune' occurs." The Image Commentary says: "The initial line proclaims joy," meaning that when the mind reaches its limit, misfortune arises. Kong Yingda's commentary elaborates: This explains the meaning of "mingyu" — initially proclaiming joy, but later the mind of joy reaches its limit, hence "misfortune."

六二：介于石，不終日，貞吉。處豫之時，得位履中，安夫貞正，不求苟“豫”者也。順不苟從，豫不違中，是以上交不諂，下交不瀆。明禍福之所生，故不苟說；辯必然之理，故不改其操介如石焉。“不終日”明矣。[疏]正義曰：“介于石”者，得位履中，安夫貞正，不苟求逸豫，上交不諂，下交不瀆，知幾事之初始，明禍福之所生，不苟求逸豫，守志耿介似於石。然見幾之速，不待終竟一日，去惡修善，相守正得吉也。《象》曰：“不終日貞吉”，以中正也。[疏]正義曰：釋“貞吉”之義，所以見其惡事，即能離去，不待終日守正吉者，以比六二居中守正，順不苟從，豫不違中，故不須待其一日終守貞吉也。

The Line Statement of the Second Line says: It is upright and firm, like a stone, deciding without waiting for a whole day, maintaining uprightness and thus attaining good fortune. Wang Bi's commentary explains: The Sixth Line at the Second position is in the Yu hexagram, holding the correct position and being in the center, content with uprightness and not seeking comfort and pleasure. It follows but does not blindly follow, enjoying ease but not deviating from the middle path. Therefore, it does not flatter when interacting above and does not look down when interacting below. It understands where misfortune and good fortune arise from, thus not being careless in pleasing others. It clearly discerns the necessity of matters, thus not changing its conduct. It is firm and upright like a stone. The meaning of "not waiting for a whole day" is thus clear. Kong Yingda's commentary elaborates: The phrase "upright like a stone" refers to the Sixth Line at the Second position holding the central position, being content with uprightness, not seeking comfort and pleasure, not flattering above and not looking down below, being able to perceive the subtle beginnings of things, understanding where misfortune and good fortune come from, thus not seeking ease and pleasure, and maintaining a firm and upright mind like a stone. Its quick perception allows it to eliminate evil and cultivate goodness without waiting for a whole day, thus maintaining uprightness and attaining good fortune. The Image Commentary says: "Not waiting for a whole day, uprightness brings good fortune" because it holds the central position and uprightness. Kong Yingda's commentary elaborates: This explains the meaning of "uprightness brings good fortune"—it can immediately leave evil things without waiting for a whole day and maintain uprightness and attain good fortune, because the Sixth Line at the Second position holds the central position and uprightness, follows but does not blindly follow, enjoys ease but does not deviate from the middle path, thus not needing to wait for a whole day to maintain uprightness and attain good fortune.

六三：盱豫悔，遲有悔。居下體之極，處兩卦之際，履非其位，承“動豫”之主。若其睢盱而豫，悔亦生焉。遲而不從，豫之所疾，位非所據，而以從豫進退，離悔宜其然矣。[疏]正義曰“盱豫悔”者，六三履非其位，上承“動豫”之主。“盱”謂睢盱。睢盱者，喜說之貌。若睢盱之求豫，則悔吝也。“遲有悔”者，居豫之時，若遲停不求於豫，亦有悔也。《象》曰：盱豫有悔，位不當也。[疏]正義曰：解其“盱豫有悔”之義，以六三居不當位，進退不得其所，故“盱豫有悔”。但《象》載經文，多從省略。經有“盱豫有悔”、“遲有悔”，兩文具載，《象》唯云“盱豫有悔”，不言“遲”者，略其文也。故直云“盱豫”。舉其欲進，略云“有悔”，舉其遲也。

The Line Statement of the Third Line says: Looking eagerly for pleasure, there will be regret; hesitating to move forward, there will also be regret. Wang Bi's commentary explains: The Sixth Line is at the top of the Lower Trigram, situated at the junction of the Upper and Lower Trigrams. It is not in its proper position, and it follows the Nine in the Fourth, which governs movement and joy. If it looks eagerly for pleasure, regret arises; if it hesitates and does not follow, it is what the Yu hexagram detests. Since it is not in its proper position, yet it must choose between advancing in pleasure or retreating, regret is inevitable. Kong Yingda's commentary elaborates: The phrase "looking eagerly for pleasure brings regret" refers to the fact that the Sixth Line is not in its proper position and follows the Nine in the Fourth, which governs movement and joy. "Xu" means "sui xu," which refers to looking eagerly with joy. If it looks eagerly for pleasure, regret arises. The phrase "hesitating brings regret" refers to the situation in the Yu hexagram; if one hesitates and does not pursue pleasure, regret also arises. The Image Commentary says: Looking eagerly for pleasure brings regret because the position is inappropriate. Kong Yingda's commentary elaborates: This explains the meaning of "looking eagerly for pleasure brings regret" — because the Sixth Line is not in its proper position, neither advancing nor retreating is appropriate, hence "looking eagerly for pleasure brings regret." However, the Image Commentary often omits parts of the original text: the Line Statement includes both "looking eagerly for pleasure brings regret" and "hesitating brings regret," but the Image Commentary only mentions "looking eagerly for pleasure brings regret" and omits "hesitating," which is a textual omission. The mention of "looking eagerly" refers to its desire to advance, while the general statement of "regret" encompasses both its eagerness and hesitation.

九四：由豫，大有得。勿疑，朋盍簪。處豫之時，居動之始，獨體陽爻，眾陰所從，莫不由之以得其豫，故曰“由豫，大有得”也。夫不信於物，物亦疑焉，故勿疑則朋合疾也。盍，合也。簪，疾也。[疏]正義曰：“由豫大有得”者，處豫之時，居動之始，獨體陽爻，為眾陰之所從，莫不由之以得其豫，故云“由豫”也。“大有得”者，眾陰皆歸，是大有所得。“勿疑朋盍簪”者，盍，合也。簪，疾也。若能不疑於物，以信待之，則眾陰群朋合聚而疾來也。《象》曰：“由豫，大有得”，志大行也。[疏]正義曰：“釋由豫大有”之意。眾陰既由之而豫，大有所得，是志意大同也。

The line statement of the fourth line says: People gain peace and happiness through it, achieving great gains; if there is no suspicion, friends will quickly gather. Wang Bi's commentary explains: The nine in the fourth line is in the time of the Yu hexagram, and it is in the beginning of movement. Among all the lines in the hexagram, only it is a yang line, and all the yin lines follow it. No one gains peace and happiness without it, so it is said, "Through joy, there is great gain." If one does not keep faith with others, others will suspect him. Therefore, if there is no suspicion, friends will quickly gather. "He" means "gather," and "zhan" means "quickly." Kong Yingda's commentary elaborates: "Through joy, there is great gain" means that the nine in the fourth line is in the time of Yu, at the beginning of movement, and is the only yang line, followed by all the yin lines. No one gains peace and happiness without it, so it is said, "Through joy." "Great gain" means that all the yin lines come to attach themselves, thus achieving great gains. "Do not suspect, friends will gather quickly" means "he" is "gather," and "zhan" is "quickly." If one does not suspect others and treats them with sincerity, then these yin lines, who are like friends, will gather and come quickly. The Image Commentary says: "Through joy, there is great gain" means that one's aspirations are greatly realized. Kong Yingda's commentary elaborates: This explains the meaning of "Through joy, there is great gain" — since all the yin lines gain peace and happiness through it, it achieves great gains, which is precisely the harmony of aspirations between it and the people.

六五：貞疾，恆不死。四以剛動為豫之主，專權執制，非巳所乘，故不敢與四爭權，而又居中處尊，未可得亡，是以必常至於“貞疾，恆不死”而巳。[疏]正義曰：四以剛動為豫之主，專權執制，非已所乘，故不敢與四專權。而又居中處尊，未可得亡滅之，是以必常至於貞疾，恆得不死而巳。《象》曰：六五，“貞疾”，乘剛也。“恆不死”，中未亡也。[疏]正義曰：“六五貞疾乘剛”者，解“貞疾”之義。以乘九四之剛，故正得其疾，恆不死也。“中未亡”者，以其居中處尊，未可亡滅之也。

The Line Statement of the Fifth Line says: There is a long illness, yet it does not result in death. Wang Bi's commentary explains: Nine in the Fourth, with a strong line, is the main element of the Hexagram of Joy, taking control and making decisions alone, which is not something that Six in the Fifth can surpass. Therefore, Six in the Fifth dares not contend with Nine in the Fourth for power. However, it is in the central position and holds a high position, so it is not yet destroyed, thus inevitably remaining in a state of 'steadfast illness, yet not dying'. The Image Commentary says: 'Steadfast illness' is because it is riding on a strong yang line; 'yet not dying' is because it is still in the central position. Kong Yingda further explains: 'Six in the Fifth has a steadfast illness by riding on a strong line' refers to the meaning of 'steadfast illness'—because it is riding on the strong yang of Nine in the Fourth, it thus incurs this illness, yet does not die. 'The central position has not been lost' means that it is in the central position and holds a high position, and thus cannot be destroyed.

上六，冥豫成，有渝無咎。處“動豫”之極，極豫盡樂，故至於“冥豫成”也。過豫不巳，何可長乎？故必渝變然後無咎。[疏]正義曰：“處動豫之極，極豫盡樂”，乃至於冥昧之豫而成就也。如俾晝作夜，不能休巳，滅亡在近。“有渝無咎”者，渝，變也。若能自思改變，不為“冥豫”，乃得“無咎”也。《象》曰：“冥豫”在上，何可長也？

The Line Statement of the Sixth Line at the Top says: Being immersed in pleasures and indulgence to the point of being unable to reverse the situation, if there is a change, there will be no blame. Wang Bi's commentary explains: The Sixth Line at the Top is at the peak of the trigram Zhen (Thunder), which represents movement and indulgence. Pleasure has reached its extreme and joy has come to an end, thus leading to the state of "dark indulgence." Indulging in pleasures without restraint, how can this last? Therefore, change is necessary to avoid blame. Kong Yingda's commentary elaborates: "Being at the extreme of indulgence and reaching the peak of pleasure" means that one has indulged in pleasures to the point of confusion and has formed a habit, like treating daylight as night and continuing to indulge without rest, so the time of downfall is not far. As for "if there is a change, there will be no blame," "yu" means change: if one can reflect and change, no longer being immersed in confused pleasures, then there will be no blame. The Image Commentary says: Being immersed in pleasures and occupying a high position, how can this last?

震下兌上。隨：元亨，利貞，無咎。[疏]“隨元亨利貞無咎”。○正義曰：“元亨”者，於相隨之世，必大得亨通。若其不大亨通，則無以相隨，逆於時也。“利貞”者，相隨之體，須利在得正。隨而不正，則邪僻之道，必須利貞也。“無咎”者，有此四德、乃無咎。以苟相從，涉於朋黨，故必須四德乃無咎也。

The hexagram consists of Zhen below and Dui above. The hexagram statement says: "The hexagram of Following, it is greatly smooth and unimpeded, suitable for upholding correctness, without fault." Kong Yingda explains, "Following is great and smooth, beneficial for upholding correctness, without fault." He explains that "great smoothness" refers to the fact that in the time of following, one must certainly achieve great smoothness; if one cannot achieve great smoothness, then one cannot follow, which would be against the trend. "Beneficial for upholding correctness" refers to the nature of following, which requires that its benefits lie in upholding correctness; if following is not correct, it becomes a wrong path, hence the necessity of "beneficial for upholding correctness." "Without fault" means that only by possessing these four virtues can there be no fault, because following in a hasty and improper way would involve forming factions and private interests, hence the necessity of possessing all four virtues to avoid fault.

凡卦有四德者，或其卦當時之義，即有四德，如乾、坤、屯、臨、無妄，此五卦之時，即能四德備具。其隨卦以惡相隨，則不可也。有此四德乃無咎，無此四德則有咎也。與前五卦其義稍別。其《革卦》“巳日乃孚有四德”，若不“巳日乃孚”，則無四德，與乾、坤、屯、臨、無妄、隨其義又別。若當卦之時，其卦雖美，未有四德。若行此美，方得在後始致四德者，於卦則不言其德也。若謙、泰及復之等，德義既美，行之不巳，久必致此四德。但當初之時，其德未具，故卦不顯四德也。其諸卦之三德巳下，其義大略亦然也。

Kong Yingda continued to explain: All hexagrams that possess the four virtues either inherently contain them in their own meaning at the time of their occurrence, such as the hexagrams Qian, Kun, Zun, Lin, and Wuwang, which all naturally possess the four virtues in their respective contexts. However, the hexagram Suo is different: it requires the presence of these four virtues to be without fault; if they are absent, there is fault, which differs slightly from the previous five hexagrams. Another example is the hexagram Ge, which requires "on the day of 'yi' there is trust" to possess the four virtues; if this condition is not met, the four virtues are lacking, which differs from the cases of Qian, Kun, Zun, Lin, Wuwang, and Suo. There is yet another situation: although the hexagram itself is beautiful and good at the time of its occurrence, it may not yet possess the four virtues. However, if this beauty and goodness is carried out continuously, it will gradually reach the four virtues. Such hexagrams do not explicitly mention the four virtues. For example, the hexagrams Qian, Tai, and Fu are inherently virtuous, and if carried out consistently, they will eventually reach the four virtues. However, at the beginning, the virtues are not yet complete, so their hexagram statements do not explicitly show the four virtues. The reasoning for other hexagrams that mention three virtues or less is generally similar.

《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！震剛而兌柔也，以剛下柔動而之說，乃得隨也。為隨而不大通，逆於時也。相隨而不為利，正災之道也。故大通利貞，乃得無咎也。為隨而令大通利貞，得於時也。得時則天下隨之矣。隨之所施，唯在於時也。時異而不隨，否之道也，故“隨時之義大矣哉”！

The Commentary on the Judgment says: The卦 of Following, has a strong and firm nature coming to dwell beneath the soft and yielding, with movement and joy, which is called "Following." It is greatly smooth and unimpeded, adhering to the correct path without error, thus the world follows along with it. The meaning of following in accordance with the time is indeed great! Wang Bi's commentary explains: Shaking represents strength, and Dui represents softness. When strength dwells beneath softness, a single movement leads to joy, thus people follow. To act in following without great smoothness and unimpededness is to go against the trend of the time; to follow others without benefiting them brings disaster. Therefore, one must be greatly smooth and unimpeded, and be beneficial to the correct path, to avoid error. To act in following and enable the world to be greatly smooth and unimpeded and beneficial, is to conform to the time; conforming to the time, the world follows. The practice of following depends crucially on the character "time." If the situation changes but one does not follow accordingly, that is the path of blockage. Hence, it is said, "The meaning of following in accordance with the time is indeed great."

[疏]“彖曰”至“大矣哉”。○正義曰：“隨剛來而下柔，動而說，隨”者，此釋隨卦之義。所以致此隨者，由剛來而下柔。“剛”謂震也，柔謂兌也。震處兌下，是剛來下柔。震動而兌說，既能下人，動則喜說，所以物皆隨從也。“大亨貞無咎而天下隨時”者，以有大亨貞正，無有咎害，而天下隨之，以正道相隨，故隨之者廣。若不以“大亨貞無咎”，而以邪僻相隨，則天下不從也。“隨時之義大矣哉”，若以“元亨利貞”，則天下隨從，即隨之義意廣大矣哉，謂隨之初始，其道未弘，終久義意而美大者。特云“隨時”者，謂隨其時節之義，謂此時宜行“元亨利貞”，故云“隨時”也。

Kong Yingda explains from "Tuan Yu" to "Da zai zai" that the meaning of the "Zui" hexagram is described as "Following the coming of the strong to be below the weak, movement and joy, following." This explains the nature of the hexagram "Zui" — it can be called "following" because the yang is coming to be below the yin. "Strong" refers to Zhen, "weak" refers to Dui; Zhen is below Dui, which is the strong coming to be below the weak. Zhen represents movement and Dui represents joy, which can humble itself to be below others and when it moves, it brings joy, so all things follow. The phrase "Da heng zhen wu jiu er tianxia sui shi" is because of great smoothness, uprightness without blame, so the world follows: following by the right path, so those who follow are numerous. If it is not based on "Da heng zhen wu jiu," but follows by wrong ways, the world would not follow. As for "Sui shi zhi yi da zai zai," it means that if one can achieve "Yuan heng li zhen," the world will follow, thus the meaning of "following" is great; this refers to the beginning of following, its way is not yet great, but when it lasts long, its meaning becomes great. Specifically speaking of "sui shi," it refers to the meaning of following the time, that is, at this time it is appropriate to implement "Yuan heng li zhen," so it is called "sui shi."

○注“震剛而兌”至“大矣哉”！○正義曰：為隨而不大通，逆於時也。物既相隨之時，若王者不以廣大開通，使物閉塞，是違逆於隨從之時也。“相隨而不為利，正災之道”者，凡物之相隨，多曲相朋附，不能利益於物，守其正直，此則小人之道長，災禍及之，故云“災之道”也。“隨之所施，唯在於時”者，釋“隨時”之義，言隨時施設，唯在於得時。若能大通利貞，是得時也。若不能大通利貞，是失時也。“時異而不隨，否之道”者，凡所遇之時，體無恆定，或值不動之時，或值相隨之時，舊來恆往，今須隨從。時既殊異於前，而不使物相隨，則是否塞之道，當須可隨則隨，逐時而用，所利則大，故云“隨時之義大矣哉”！

Kong Yingda explains Wang Bi's commentary from "Zhen is strong and Dui is joyful" to "How great is this!" He says that "to follow but not to be widely open, is to go against the time" means that when all things have reached the time to follow, if the ruler does not use the way of broad openness, but instead blocks things, that is to go against the time of following. "To follow but not to benefit, is the way of calamity" means that when people follow each other, they often bend their wills to form cliques and depend on each other, which cannot bring benefit to others and cannot maintain their own integrity. In this way, the way of the petty person grows, and calamity follows, so it is called the way of calamity. "What is applied in following depends only on the time" explains the meaning of "to follow the time." It means that when following, the key is whether it is in harmony with the time: if one can be broad, open, beneficial, and upright, that is to be in harmony with the time; if one cannot be broad, open, beneficial, and upright, that is to be out of harmony with the time. "If the time changes but one does not follow, that is the way of failure" means that the situation one encounters is not fixed; sometimes one meets a time when one should not act, and sometimes one meets a time when one should follow. Previously, one acted in a certain way, but now one must change accordingly. Since the situation has changed from before, yet one does not allow things to follow, that is the way of blockage. One should follow when it is appropriate, and act according to the situation, thus gaining great benefit. Therefore, it is said, "The meaning of following the time is great indeed."

《象》曰：澤中有雷，隨，君子以鄉晦入宴息。澤中有雷，“動說”之象也。物皆說隨，可以無為，不勞明鑑。故君子“嚮晦入宴息”也。[疏]“象曰”至“宴息”。○正義曰：《說卦》云：“動萬物者莫疾乎雷，……說萬物者莫說乎澤。”故《注》云：“澤中有雷，動說之象也。”“君子以鄉晦入宴息”者，明物皆說豫相隨，不勞明鑑，故君子象之。鄭玄云：“晦，宴也。猶人君既夕之後，入於宴寢而止息。”

The Image Commentary says: There is thunder in a marsh, which is the image of the following卦 (Gua) of following; the gentleman takes this as a model, and when the sky grows dark, he enters the inner chamber to rest. Wang Bi's annotation explains: Thunder in a marsh is the image of "movement and joy"; all things are delighted to follow, so governance can be achieved without effort, without needing to exert one's mind or discern clearly, hence the gentleman "turns to darkness and enters into rest." Kong Yingda's commentary elaborates from "the Image says" to "rest": The "Commentary on the Hexagrams" says, "There is no more vigorous movement than thunder... and nothing is more pleasing to things than a marsh," so Wang Bi says, "Thunder in a marsh is the image of movement." The phrase "the gentleman turns to darkness and enters into rest" indicates that all things are delighted to follow, so there is no need to exert one's mind or discern clearly, hence the gentleman takes this image as a model. Zheng Xuan says: "Darkness is the same as rest. Just as a sovereign, when the sun sets, enters his chamber to rest."

初九：官有渝，貞吉。出門交有功。居隨之始，上無其應，無所偏繫，動能隨時，意無所主者也。隨不以欲，以欲隨宜者也。故官有渝變，隨不失正也。出門無違，何所失哉！[疏]“初九”至“有功”。○正義曰：“官有渝”者，官謂執掌之職。人心執掌，與官同稱，故人心所主，謂之“官渝變”也。此初九既無其應，無所偏繫，可隨則隨，是所執之志有能渝變也。唯正是從，故“貞吉”也。“出門交有功”者，所隨不以私慾，故見善則往隨之，以此出門，交獲其功。○注“居隨之始”至“何所失哉”。○正義曰：言“隨不以欲，以欲隨宜”者，若有其應，則有私慾，以無偏應，是所隨之事不以私慾，有正則從，是以欲隨其所宜也。

The line statement of the first line says: What is held fast may change, but if one remains upright, it is auspicious; going out to meet people and engaging in interaction can bring about effectiveness. Wang Bi's commentary explains: The first line is at the beginning of the following hexagram. It has no corresponding line above it, so there is no private attachment. Its actions can adapt to the time, and its mind does not preconceive a fixed view. It follows without being driven by private desires, but instead places its will in accordance with what is appropriate. Therefore, although what is held fast may change, following does not lose its uprightness; going out to meet people does not encounter opposition, so how could there be any loss? Kong Yingda's commentary from "initial line" to "there is no loss" explains: "What is held fast changes" refers to "officials change." "Official" refers to the duties one holds. The mind's holding fast and "official" share the same term, so when what the mind holds fast changes, it is called "official changes." Since the first line has no corresponding line and no private attachment, it can follow when appropriate, which means that the will it holds fast to can change. It follows only the right path, hence "upright auspiciousness." As for "going out to meet people brings effectiveness," it means that what it follows is not driven by private desire, so when it sees goodness, it goes forward to follow it. With this attitude, going out and interacting will bring effectiveness. Kong Yingda further explains Wang Bi's commentary from "at the beginning of following" to "what loss could there be": "Following without desire, following what is appropriate" means that if there were a corresponding line, there would be desire; since it has no private correspondence, what it follows is not driven by desire. When encountering the right path, it follows, which is precisely allowing its will to be determined by what is appropriate.

《象》曰：“官有渝”，從正吉也。“出門交有功”，不失也。[疏]正義曰：“官有渝從正吉”者，釋“官有渝”之義。所執官守正，能隨時渝變，以見貞正則往隨從，故云“從正吉”。“出門交有功不失”者，釋“交有功”之義。以所隨之處，不失正道，故出門即有功也。

The Image Commentary says: "The official has a change," which is auspicious if following the right path; "Going out and meeting others brings success," meaning there will be no loss. Kong Yingda explains further: the phrase "the official has a change, following the right path is auspicious" explains the meaning of "the official has a change" — holding fast to one's position while maintaining correctness, and being able to adapt to changing circumstances, and seeing the correct path and following it, thus it is said "following the right path is auspicious." The phrase "going out and meeting others brings success without loss" explains the meaning of "meeting others brings success" — because the place one follows does not deviate from the right path, so when one goes out, there will be success.

六二：係小子，失丈夫。陰之為物，以處隨世，不能獨立，必有繫也。居隨之時，體於柔弱，而以乘夫剛動，豈能秉志違於所近？隨此失彼，弗能兼與。五處已上，初處已下，故曰“係小子，失丈夫”也。[疏]“六二”至“失丈夫”。○正義曰：“小子”謂初九也。“丈夫”謂九五也。初九處卑，故稱“小子”。五居尊位，故稱“丈夫”。六二既是陰柔，不能獨立所處，必近繫屬初九，故云“係小子”。既屬初九，則不得往應於五，故云“失丈夫”也。《象》曰：“係小子”，弗兼與也。[疏]正義曰：釋“係小子”之意。既隨此初九，則失彼九五丈夫，是不能兩處兼有，故云“弗兼與”也。

The Line Statement of the Second Line says: "It ties to the young man, thus losing the husband." Wang Bi's commentary explains: A Yin and flexible element in a time of following cannot stand on its own, and must be connected to something else. The Second Line is in the time of the Hexagram of Following. Its nature is weak and flexible, and it is situated above the initially active and strong Nine at the Beginning. How can it maintain its own will and go against the nearest line? Following one leads to losing the other; it cannot attend to both. Nine in the Fifth is above it, and Nine at the Beginning is below it, so it says, "It ties to the young man, thus losing the husband." Kong Yingda's commentary explains from "the Second Line" to "losing the husband": "The young man" refers to Nine at the Beginning, and "the husband" refers to Nine in the Fifth. Nine at the Beginning is in a low position, so it is called "the young man"; Nine in the Fifth is in a high position, so it is called "the husband." The Second Line, being Yin and flexible, cannot stand alone, so it must closely connect to Nine at the Beginning, hence "it ties to the young man." Once it connects to Nine at the Beginning, it cannot go up to correspond with Nine in the Fifth, hence "losing the husband." The Image Commentary says: "It ties to the young man" means it cannot attend to both. Kong Yingda's commentary explains this as explaining the meaning of "it ties to the young man"—once it follows this one, it loses that one, and cannot hold both at the same time, hence "not being able to have both."

六三：係丈夫，失小子。隨有求得，利居貞。陰之為物，以處隨世，不能獨立，必有繫也。雖體下卦，二巳據初，將何所附？故舍初繫四，志在“丈夫”。四俱無應，亦欲於巳隨之，則得其所求矣，故曰“隨有求得”也。應非其正，以繫於人，何可以妄曰“利居貞”也？初處己下，四處已上，故曰“係丈夫，失小子”也。

The line statement of the third line says: Being attached to the husband, one loses the young man; following and making a request leads to obtaining something, and it is favorable to remain in a stable and upright position. Wang Bi's commentary explains: A yin and flexible entity in a time of following cannot establish itself independently and must be attached to something. Although the sixth line three is in the lower trigram, the sixth line two has already occupied the nine at the beginning, so to whom can it still attach itself? Therefore, it abandons the nine at the beginning and attaches itself to the nine in the fourth position, focusing its mind on the husband. The nine in the fourth position also lacks a corresponding line and wishes for the sixth line three to follow itself, so the sixth line three obtains what it seeks, hence it says 'following leads to obtaining'. However, this correspondence is not a proper one, and it still depends on others, so how can it act recklessly? Hence it says 'favorable to remain in a stable and upright position'. The nine at the beginning is below it, and the nine in the fourth position is above it, hence it says 'attached to the husband, losing the young man'.

[疏]“六三係丈夫”至“利居貞”。○正義曰：六三陰柔，近於九四，是繫於“丈夫”也。初九既被六二之所據，六三不可復往從之，是“失小子”也。“隨有求得”者，三從往隨於四，四亦更無他應。己往隨於四，四不能逆己，是三之所隨，有求而皆得也。“利居貞”者，己非其正，以繫於人，不可妄動，唯利在俱處守正，故云“利居貞也”。○注“四俱無應”至“小子也”。○正義曰：“四俱無應”者，三既無應，四亦無應，是四與三俱無應也。此六二、六三因陰陽之象，假丈夫、小子以明人事，餘無義也。《象》曰：“係丈夫”，志舍下也。“下”謂初也。[疏]正義曰：釋“係丈夫”之義。六三既繫九四之“丈夫”，志意則舍下之初九也。

Kong Yingda's commentary explains from "Six in the Third is attached to the husband" to "it is advantageous to dwell in uprightness": Six in the Third is a yao of yin and flexibility, close to Nine in the Fourth, thus it is attached to the "husband." Initially, Nine at the Beginning was already occupied by Six in the Second, so Six in the Third cannot follow it, hence "losing the little person." The phrase "following brings what is sought" means that Six in the Third goes to follow Nine in the Fourth, and Nine in the Fourth has no other corresponding yao; thus, by following Nine in the Fourth, Nine in the Fourth will not refuse it, so whatever Six in the Third seeks, it will obtain. The phrase "it is advantageous to dwell in uprightness" means that since Six in the Third is not in the correct position and must rely on others, it should not act rashly; the benefit lies in both parties maintaining uprightness, hence "it is advantageous to dwell in uprightness." Kong Yingda also explains Wang Bi's commentary from "both have no corresponding yao" to "the little person": "both have no corresponding yao" means that Six in the Third has no corresponding yao, and Nine in the Fourth also has no corresponding yao, thus Nine in the Fourth and Six in the Third both have no corresponding yao. Here, Six in the Second and Six in the Third use the yin and yang image to metaphorically refer to "the husband" and "the little person," without any other meaning. The Image Commentary says: "attached to the husband" means that the mind has abandoned the lower yao. Wang Bi's commentary says: "the lower" refers to Nine at the Beginning. Kong Yingda's commentary explains this as the meaning of "attached to the husband" — since Six in the Third is attached to Nine in the Fourth, the "husband," its mind has abandoned the lower yao, which is Nine at the Beginning.

九四：隨有獲，貞凶。有孚在道以明，何咎？處說之初，下據二陰，三求繫己，不距則獲，故曰“隨有獲”也。居於臣地，履非其位，以擅其民，失於臣道，違正者也，故曰“貞凶”。體剛居說而得民心，能幹其事，而成其功者也。雖為常義，志在濟物，心有公誠，著信在道以明其功，何咎之有？[疏]“九四”至“餌咎”。○正義曰：“隨有獲”者，處說之初，下據二陰，三求繫己，不距則獲，故曰“隨有獲”也。“貞凶”者，居於臣地，履非其位，以擅其民，失其臣道，違其正理，故“貞凶”也。“有孚在道以明，何咎”者，體剛居說而得民心，雖違常義，志在濟物，心存公誠，著信在於正道，有功以明，更有何咎？故云“有孚在道以明，何咎”也。

The line statement of the fourth line says: Following along and gaining something, maintaining the norm leads to misfortune; as long as one's heart is sincere and one's actions conform to the right path and are discerning, what fault could there be? Wang Bi's commentary explains: The fourth line is at the beginning of the trigram Dui (Joy), and it occupies two yin lines below. The sixth line in the third position also seeks to rely on it, and it does not refuse, thus gaining something, hence the statement 'following along and gaining something.' However, it holds a position of a minister but is not in its proper place, yet it takes control of the people of the sovereign, thus losing the way of a minister and violating the correct principle, hence 'maintaining the norm leads to misfortune.' Although its nature is strong and it is in the trigram of joy, it can gain the people's support and accomplish things and achieve success; although this is according to normal circumstances, its intention is to help all things, its heart is upright and sincere, and it makes sincerity evident on the right path and clearly demonstrates its achievements, so what fault could there be? Kong Yingda's commentary from 'the fourth line' to 'what fault is there' explains: What is meant by 'following along and gaining something' is that the fourth line is at the beginning of the trigram Dui (Joy), and it occupies two yin lines below. The sixth line in the third position seeks to rely on it, and it does not refuse, thus gaining something, hence the statement 'following along and gaining something.' What is meant by 'maintaining the norm leads to misfortune' is that it holds a position of a minister but is not in its proper place, yet it takes control of the people of the sovereign, thus losing the way of a minister and violating the correct principle, hence 'maintaining the norm leads to misfortune.' What is meant by 'sincerity is in the right path and is clear, so what fault is there' is that although its nature is strong and it is in the trigram of joy, it can gain the people's support and accomplish things and achieve success; although this goes against the usual duty of a minister, its intention is to help all things, its heart is upright and sincere, and it establishes sincerity on the right path, with achievements clearly demonstrated, so what fault could there be? Hence, it says 'sincerity is in the right path and is clear, so what fault is there.'

《象》曰：“隨有獲”，其義凶也。“有孚在道”，明功也。[疏]正義曰：“隨有獲其義凶”者，釋“隨有獲貞凶”之意。九四既有六三、六二，獲得九五之民，為臣而擅君之民，失於臣義，是以宜其凶也。“有孚在道明功”者，釋“以明何咎”之義。既能著信在於正道，是明立其功，故無咎也。九五：孚于嘉，吉。履正居中，而處隨世，盡“隨時”之宜，得物之誠，故“嘉吉”也。[疏]正義曰：嘉，善也。履中居正，而處隨世，盡隨時之義，得物之誠信，故獲美善之吉也。《象》曰：“孚于嘉，吉”，位正中也。

The Image Commentary says: "Following leads to gain," but in terms of its meaning, it is ominous; "having sincerity in the right path" is to manifest achievements. Kong Yingda explains that "following leads to gain, its meaning is ominous" is explaining the meaning of "following leads to gain, sincerity is ominous" — nine four, having both six three and six two, is equivalent to acquiring the people originally belonging to nine five. As a subject, taking control of the people belonging to the sovereign, it is a failure in the righteousness of a subject, thus it is ominous. "Having sincerity in the right path, achievements are manifest" is explaining the meaning of "by being clear, there is no blame" — being able to establish sincerity on the right path is to clearly establish achievements, thus there is no fault. The text of the fifth line says: applying sincerity to goodness brings auspiciousness. Wang Bi's commentary explains that nine five is in its proper position, upright, and in the center. In a world of following, it has reached the utmost appropriateness of "following the time," thus gaining the sincerity of all things, so it is good and auspicious. Kong Yingda explains that "good" means goodness. Nine five is in the center, upright, and in a world of following, it has fulfilled the meaning of following the time, thus gaining the sincerity of all things, so it obtains the auspiciousness of goodness. The Image Commentary says: "sincerity in goodness, auspiciousness," because it is in a proper position and in the center.

上六：拘係之乃從。維之。王用亨于西山。隨之為體，陰順陽者也。最處上極，不從者也。隨道巳成，而特不從，故“拘係之乃從”也。“率土之濱，莫非王臣”，而為不從，王之所討也，故“維之王用亨于西山”也。兌為西方，山者，途之險隔也。處西方而為不從，故王用通於西山。[疏]“《象》曰”至“於西山”。○正義曰：最處上極，是不隨從者也。隨道巳成而特不從，故須拘係之，乃始從也。“維之王用亨于西山”者，若欲維繫此上六，王者必須用兵，通於西山險難之處，乃得拘繫也。山謂險阻，兌處西方，故謂“西山”。令有不從，必須維繫，此乃王者必須用兵通於險阻之道，非是意在好刑，故曰：“王用亨于西山。”《象》曰：“拘係之”，上窮也。處於上極，故窮也。[疏]正義曰：釋“拘繫”之義。所以須拘繫者，以其在上而窮極，不肯隨從故也。

The Line Statement of the Upper Sixth line says: He will only follow when he is bound and restrained; then he is further secured. The king thus clears the path to the western mountain and offers sacrifices. Wang Bi's commentary explains: The nature of the following hexagram is that the yin follows the yang. The Upper Sixth is at the very top, and is the one who does not follow. The way of following has already been completed, yet it alone does not follow, so it must be bound and restrained before it can follow. The Book of Songs, Xiao Ya, Beishan says, "The land under heaven has no place where people are not the king's subjects." Now there are people who do not follow, so they are the ones the king should attack. Therefore it says, "Secure it, the king uses sacrifice at the western mountain." The trigram Dui belongs to the west, and mountain represents an obstacle on the road. The Upper Sixth is at the west but does not follow, so the king must clear the path to the western mountain. Kong Yingda's commentary explains from "The Image says" to "at the western mountain": The Upper Sixth is at the very top and does not follow. Since the way of following has already been completed, yet it alone does not follow, it must be bound and restrained before it can begin to follow. The phrase "secure it, the king uses sacrifice at the western mountain" means that if one is to secure the Upper Sixth, the king must use military force to clear the difficult path of the western mountain in order to restrain it. "Mountain" refers to an obstacle, and since Dui is in the west, it is called "western mountain." Since there are people who do not follow, they must be secured, which is the reason the king must use force to clear obstacles, not because he deliberately likes to use punishment. Therefore it says, "the king uses sacrifice at the western mountain." The Image Commentary says: "Bind it," because it is at the top and has reached an extreme. Wang Bi's commentary says: Being at the very top, it has reached an extreme. Kong Yingda's commentary explains this as the meaning of "bind it" — it must be bound and restrained because it is at the top and has reached an extreme, and does not follow.

巽下艮上。蠱：元亨，利涉大川。先甲三日，後甲三日。[疏]“蠱元亨”至“後甲三日”。○正義曰：蠱者事也。有事營為，則大得亨通。有為之時，利在拯難，故“利涉大川”也。“先甲三日，後甲三日”者，甲者創制之令，既在有為之時，不可因仍舊令。今用創制之令以治於人，人若犯者，未可即加刑罰，以民未習，故先此宣令之前三日，殷勤而語之，又如此宣令之後三日，更丁寧而語之，其人不從，乃加刑罰也。其褚氏、何氏、周氏等並同鄭義，以為“甲”者造作新令之日，甲前三日，取改過自新，故用辛也。甲後三日，取丁寧之義，故用丁也。今案輔嗣《注》，“甲者，創制之令”，不云創制之日。又《巽卦》九五“先庚三日，後庚三日”，輔嗣《注》：“申命令謂之庚”。輔嗣又云：“甲、庚皆申命之謂”。則輔嗣不以甲為創制之日，而諸儒不顧輔嗣《注》旨，妄作異端，非也。

The hexagram consists of Xun below and Gen above. The hexagram statement says: "Gǔ (Gǔ) is great and smooth, suitable for crossing a great river; on the three days before and after the day of issuing a new decree, one should repeatedly declare it." Kong Yingda's commentary explains from "Gǔ is originally great and smooth" to "three days before and after the first day (Jia)" as follows: "Gǔ" means "affair." When there is an affair to manage and act upon, it is great and smooth; when one is engaged in action, the benefit lies in rescuing from danger, hence "favorable for crossing a great river." The phrase "three days before the first day (Jia) and three days after the first day (Jia)" refers to the day when the new decree is established. Since it is a time of action, one cannot continue using the old decree. Now using the new decree to govern the people, if the people violate it, they cannot be punished immediately, because the people are not yet familiar with it. Therefore, on the three days before the decree is issued, one should earnestly explain it to the people, and on the three days after the decree is issued, one should again remind them. Only if they still do not obey should punishment be applied. Chu Zhongdu, He Shi, Zhou Shi, and others agree with Zheng Xuan's view, believing that "Jia" refers to the day the new decree is established. Three days before Jia signifies the meaning of self-reform and correction, so it is the day of Xin; three days after Jia signifies the meaning of repeated reminders, so it is the day of Ding. Now examining Wang Fusi's commentary, he says "Jia refers to the newly established decree," without specifying the day of establishment. Moreover, the "Nine in the Fifth" of the Xun hexagram says "three days before and after the day of Geng," and Wang Fusi's commentary says "repeating the decree is called Geng." He also says "Jia and Geng both mean repeating the decree." Thus, Wang Fusi does not take "Jia" as the day of establishment, but various scholars of Confucianism ignore the original meaning of Wang Fusi's commentary and fabricate different interpretations, which is incorrect.

《彖》曰：蠱，剛上而柔下，上剛可以斷制，下柔可以施令。巽而止。蠱。既巽又止，不競爭也。有事而無競爭之患，故可以有為也。[疏]“《彖》曰”至“止蠱”。○正義曰：“剛上而柔下，巽而止蠱”者，此釋蠱卦之名，並明稱蠱之義也。以上剛能制斷，下柔能施令，巽順止靜，故可以有為也。褚氏云：“蠱者惑也。物既惑亂，終致損壞，當須有事也，有為治理也。故《序卦》云：‘蠱者事也。’”謂物蠱必有事，非謂訓蠱為事義當然也。

The Commentary on the Judgment says: The Gu hexagram has yang strength above and yin softness below. Wang Bi's annotation explains: When there is strength above, it can make decisions and control; when there is softness below, it can implement orders. The Commentary on the Judgment continues: When wind is compliant and knows when to stop, this is called Gu. Wang Bi's annotation explains: Being compliant and knowing when to stop prevents contention; when there is something to be done without contention, one can act. Kong Yingda's commentary from "The Commentary says" to "stop Gu" elaborates: The phrase "yang above and yin below, compliant and stopping Gu" explains the name of the Gu hexagram and clarifies why it is called Gu -- with strength above able to control and softness below able to implement orders, and also being compliant and still, thus enabling action. Chu Zhongda says: "Gu means confusion. When things are confused and disorderly, they will eventually decay, so there must be some action to rectify them. Therefore, the Sequence of Hexagrams says: 'Gu means affairs.' " This refers to the fact that when things are ruined, there must be something to be done, not that the word 'Gu' originally means 'affairs' in meaning.

蠱，元亨而天下治也。有為而大亨，非天下治而何也？[疏]正義曰：釋“元亨”之義。以有為而得“元亨”，是天下治理也。“利涉大川”，往有事也。“先甲三日，後甲三日”，終則有始，天行也。蠱者有事而待能之時也。可以有為，其在此時矣。物巳說隨，則待夫作制以定其事也。進德修業，往則亨矣。故“元亨，利涉大川”也。甲者，創制之令也。創制不可責之以舊，故先之三日，後之三日，使令治而後乃誅也。因事申令，終則復始，若天之行用四時也。

The Commentary on the Judgment continues to say: The Gǔ hexagram signifies great smoothness, thus the world is governed. Wang Bi's commentary explains: To act with great smoothness is not something else but the world being well governed. Kong Yingda's commentary elaborates: This explains the meaning of "original smoothness" — because acting leads to "original smoothness," it clearly indicates the world is well governed. The Commentary on the Judgment also says: "Beneficial to cross great rivers," meaning to go forward to accomplish tasks; "three days before the first day of the month, three days after the first day of the month," after completion there is a new beginning, which is the operation of heaven's way. Wang Bi's commentary explains: Gǔ is the time when there is something to be done and one waits for the capable person, at which time one can act. All things are already joyful and follow along, waiting for someone to establish systems to stabilize affairs. Cultivating virtue and rectifying undertakings, going forward leads to smoothness, hence it says "original smoothness, beneficial to cross great rivers." "Jia" refers to new institutional decrees: new regulations cannot be enforced by old laws upon the people, so three days before and three days after the first day of the month, they are repeatedly proclaimed, so that after the decree is circulated, punishment is applied. Repeatedly clarifying decrees due to affairs, one cycle ends and another begins, just like heaven's operation which alternates the four seasons.

[疏]正義曰：“利涉大川，往有事也”者，釋“利涉大川”也。蠱者有為之時，拔拯危難，往當有事，故“利涉大川”。此則假外象以喻危難也。“先甲三日，後甲三日，終則有始天行”者，釋“先甲三日，後甲三日”之義也。民之犯令，告之巳終，更復從始，告之殷勤不巳，若天之行，四時既終，更復從春為始，象天之行，故云“天行也”。○注“蠱者”至“四時也”。○正義曰：“蠱者有事待能之時”者，物既蠱壞，須有事營為，所作之事，非賢能不可。故《經》云“幹父之蠱”，幹則能也。“甲者創制之令”者。甲為十日之首，創造之令為在後諸令之首，故以創造之令謂之為甲。故漢時謂令之重者謂之“甲令”，則此義也。“創制不可責之以舊”者，以人有犯令而致罪者，不可責之舊法，有犯則刑。故須先後三日，殷勤語之，使曉知新令，而後乃誅，誅謂兼通責讓之罪，非專謂誅殺也。

Kong Yingda explains: the phrase "favorable to cross great rivers, going to do things" is an explanation of "favorable to cross great rivers"—when there is something to be done, one should rescue from danger and go forward to do the task, hence "favorable to cross great rivers"; this uses the image of external things to symbolize danger. The phrase "three days before the first day of the ten heavenly stems, and three days after the first day of the ten heavenly stems, the end leads to the beginning, as heaven moves" explains the meaning of "three days before the first day of the ten heavenly stems, and three days after the first day of the ten heavenly stems"—when the people break the law, the warning cycle is completed, and then it starts again from the beginning, earnestly warning without stopping, just like the movement of heaven, after the four seasons complete a cycle, it starts again from spring, taking the image of heaven's movement, hence saying "heaven moves." Kong Yingda also explains Wang Bi's commentary from "Gǔ" to "four seasons": the phrase "Gǔ means a time when there is something to be done and requires capable people" means that when things have already decayed, there is something to be managed, and the task to be done is not something that incapable people cannot handle, so the line statement says "to manage the father's affairs," where "gàn" means capable. The phrase "Jia is the command for new regulations" is because Jia is the first of the ten heavenly stems, and new regulations are the first among all subsequent regulations, so new regulations are called "Jia"; the Han dynasty called important laws "Jia commands," meaning this. The phrase "new regulations cannot be held to old standards" means that if someone breaks the law and is punished, one cannot apply old laws to hold him accountable, and punish him immediately; instead, one should earnestly inform him during the three days before and after, so that he understands the new regulations, and then punish him; here, "punishment" includes not only execution but also reprimands and admonitions, not exclusively referring to execution.

《象》曰：山下有風，蠱。君子以振民育德。蠱者，有事而待能之時也，故君子以濟民養德也。[疏]正義曰：必云“山下有風”者，風能搖動，散佈潤澤。今“山下有風”，取君子能以恩澤下振於民，育養以德。“振民”，象“山下有風”；“育德”象山在上也。

The Image Commentary says: "There is wind beneath the mountain," which is the hexagram of Gu; the gentleman takes this as a model, to relieve the people and cultivate virtue. Wang Bi's commentary explains that Gu represents a time when there is much to be done and one waits for the worthy person, so the gentleman uses this to relieve the people and nurture virtue. Kong Yingda's commentary elaborates: the reason for saying "wind beneath the mountain" is that wind can move all things and spread moisture; now "wind beneath the mountain" symbolizes the gentleman's ability to use grace to uplift the people below and to cultivate virtue through the mountain's lofty position. "Relieving the people" is symbolized by "wind beneath the mountain," while "cultivating virtue" is symbolized by the mountain's high position above.

初六：幹父之蠱，有子，考無咎，厲終吉。處事之首，始見任者也。以柔巽之質，幹父之事，能承先軌，堪其任者也，故曰“有子”也。任為事首，能堪其事，“考”乃無咎也，故曰“有子考無咎”也。當事之首，是以危也。能堪其事，故“終吉”。[疏]“初六”至“厲終吉”。○正義曰：“幹父之蠱”者，處事之首，以柔巽之質幹父之事，堪其任也。“有子考無咎”者，有子既能堪任父事，“考”乃“無咎”也。以其處事之初，若不堪父事，則“考”有咎也。“厲終吉”者，厲，危也。既為事初，所以危也。能堪其事，所以“終吉”也。

The line statement of the first line says: Rectifying the accumulated problems left by the father, with such a son, the father has no fault; although there is danger, in the end it is auspicious. Wang Bi's commentary explains: The first line is at the beginning of the matter, being a person newly appointed to a task; it uses a gentle and respectful nature to carry out the father's affairs, able to inherit the father's principles and take on this responsibility, so it is said 'there is a son'. Taking on the beginning of a task and being capable of handling it, 'kao'—that is, the father—thus has no fault, so it is said 'there is a son, the father has no fault'. Being at the beginning of the matter, therefore there is danger; being capable of handling the task, so 'in the end it is auspicious'. Kong Yingda's commentary explains from 'the first line' to 'danger and finally auspicious': What is meant by 'rectifying the father's affairs' is that the first line is at the beginning of the matter, using a gentle and respectful nature to carry out the father's affairs, able to take on this responsibility. What is meant by 'there is a son, the father has no fault' is that with such a son, who can take on the father's affairs, the father thus has no fault; because it is at the beginning of the matter, if it cannot take on the father's affairs, the father would have a fault. What is meant by 'danger and finally auspicious' is that 'danger' refers to peril: since it is at the beginning of the matter, there is danger; being capable of handling the task, so 'in the end it is auspicious'.

《象》曰：“幹父之蠱”，意承“考”也。幹事之首，時有損益，不可盡承，故意承而已。[疏]正義曰：釋“幹父之蠱”義。凡堪幹父事，不可小大損益一依父命，當量事制宜以意承考而巳。對文父沒稱“考”，若散而言之，生亦稱“考”。若《康誥》云：“大傷厥考心。”是父在稱考。此避幹父之文，故變云“考也”。

The Image Commentary says: "To carry on the father's affairs" means to inherit the father's intent. Wang Bi's annotation explains that at the beginning of a task, following the situation may involve reduction or addition, so one cannot simply follow the father's methods entirely. Therefore, one should only inherit the father's intent. Kong Yingda's commentary elaborates that this explains the meaning of "to carry on the father's affairs"—those who can continue the father's business should not follow every instruction the father gave, whether the matter is big or small, nor should they add or subtract without judgment. Instead, they should assess the situation and decide what is appropriate, inheriting the father's intent. When paired with the term "father," the term "father" is used only when the father has died; if used separately in a general sense, "father" can also refer to a living father, as in the Book of Documents, Kang Gao, which says, "greatly hurt his father's heart," referring to a living father. In this context, to avoid repeating the word "father" from the previous phrase "carry on the father's affairs," the term is changed to "father."

九二：幹母之蠱，不可貞。居於內中，宜幹母事，故曰“幹母之蠱”也。婦人之性難可全正，宜屈已剛。既幹且順，故曰“不可貞”也。幹不失中，得中道也。[疏]正義曰：居內處中，是幹母事也。“不可貞”者，婦人之性難可全正，宜屈己剛，不可固守貞正，故云“不可貞”也。《象》曰：“幹母之蠱”，得中道也。[疏]正義曰：“得中道”者，釋“幹母之蠱”義。雖不能全正，猶不失在中之道，故云“得中道”也。

The line statement of the second line says: Rectify the accumulated problems left by the mother, but do not adhere rigidly to uprightness. Wang Bi's commentary explains: The second line is in the middle of the inner trigram, suitable for handling matters related to the mother, hence it says "rectify the mother's disorder." A woman's nature is difficult to be entirely upright, so the son should restrain his own strength; he must accomplish the task while following the mother, hence it says "not uprightness." To act in this way without losing the middle path is to have attained the middle path. Kong Yingda's commentary elaborates: The second line is in the inner trigram and in the central position, which is exactly the situation of handling matters related to the mother. The phrase "not uprightness" refers to the fact that a woman's nature is difficult to be entirely upright, so one should restrain one's rigidity and not rigidly adhere to uprightness, hence "not uprightness." The Image Commentary says: "Rectify the mother's disorder," which is to have attained the middle path. Kong Yingda's commentary elaborates: The phrase "attaining the middle path" explains the meaning of "rectify the mother's disorder" — although one cannot make everything entirely upright, one still does not lose the middle path, hence "attaining the middle path."

九三：幹父之蠱，小有悔，無大咎。以剛幹事，而無其應，故“有悔”也。履得其位，以正幹父，雖“小有悔”，終無大咎。[疏]正義曰：“幹父之蠱小有悔”者，以剛幹事而無其應，故“小有悔”也。“無大咎”者，履得其位，故終無大咎也。《象》曰：“幹父之蠱”，終無咎也。

The Line Statement of the Third Line says: Rectifying the accumulated evils left by the father, there is slight regret, but no great misfortune. Wang Bi's commentary explains: The Third Line, with its strong and firm nature, undertakes affairs, but lacks a corresponding line, hence there is 'regret'; however, it occupies a proper position and handles the father's affairs with integrity, although there is 'slight regret', it ultimately incurs no great misfortune. Kong Yingda's commentary elaborates: The phrase 'rectifying the father's accumulated evils with slight regret' is because of the strong nature in undertaking affairs without a corresponding line, hence slight regret. The reason for 'no great misfortune' is that it occupies a proper position, thus ultimately incurring no great misfortune. The Image Commentary says: 'Rectifying the father's accumulated evils,' ultimately resulting in no misfortune.

六四：裕父之蠱，往見吝。體柔當位，幹不以剛而以柔和，能裕先事者也。然無其應，往必不合，故曰“往見吝”。[疏]“《象》曰”至“見吝”。○正義曰：“裕父之蠱”者，體柔當位，幹不以剛，而以柔和能容裕父之事也。“往見吝”者，以其無應，所往之處，見其鄙吝，故“往未得”也。《象》曰：“裕父之蠱”，往未得也。

The Line Statement of the Fourth Line says: "Treat the accumulated problems left by the father with leniency, but going forward will meet with regret." Wang Bi's commentary explains: The Fourth Line is inherently gentle and proper in its position, acting with softness rather than force, thus being able to handle the affairs left by the ancestors with leniency; however, since it lacks a corresponding line, going forward will certainly lead to incompatibility, hence the statement "going forward meets regret." Kong Yingda's commentary, from "The Image Commentary says" to "meeting regret," elaborates: The phrase "leniently dealing with the father's affairs" refers to its gentle nature and proper position, handling matters not through strength but through softness, thus being able to tolerate the father's legacy with leniency. The phrase "going forward meets regret" is because it lacks a corresponding line, so wherever it goes, it will only meet with contempt and regret, hence the statement "going forward has not yet achieved." The Image Commentary says: "Leniently dealing with the father's affairs," going forward still fails to achieve anything.

六五：幹父之蠱，用譽。以柔處尊，用中而應，承先以斯，用譽之道也。[疏]“《象》曰”至“用譽”。○正義曰：“幹父之蠱用譽”者，以柔處尊，用中而應，以此承父，用有聲譽。《象》曰：“幹父用譽”，承以德也。以柔處中，不任威力也。[疏]正義曰：釋“幹父用譽”之義。奉承父事，唯以中和之德，不以威力，故云“承以德”也。

The Line Statement of the Fifth Line says: Rectifying the accumulated evils left by the father, thus gaining a good reputation. Wang Bi's commentary explains: The Fifth Line, being soft and yielding, occupies a position of honor, follows the middle path and corresponds with the lower trigrams. By adopting such an attitude to inherit the deeds of ancestors, it is the way to gain a good reputation. Kong Yingda's commentary, from "The Image Commentary says" to "use reputation," elaborates: What is meant by "rectifying the father's affairs with reputation" is that it occupies a position of honor with softness, follows the middle path and corresponds with the lower trigrams. By using this method to handle the father's affairs, it thus gains a reputation. The Image Commentary says: "Rectifying the father's affairs with reputation" is to inherit by virtue. Wang Bi's commentary explains: Being soft and yielding in the middle position, not relying on power or force. Kong Yingda's commentary elaborates: This explains the meaning of "rectifying the father's affairs with reputation" — carrying on the father's affairs by using harmonious virtue, not by using power or force. Therefore, it is said "inherit by virtue."

上九：不事王侯，高尚其事。最處事上而不累於位，“不事王侯，高尚其事”也。[疏]正義曰：最處事上，不復以世事為心，不繫累於職位，故不承事王侯，但自尊高慕尚其清虛之事，故云“高尚其事”也。《象》曰：“不事王侯”，志可則也。[疏]正義曰：釋“不事王侯”之義。身既不事王侯，志則清虛高尚，可法則也。

The text of the Upper Ninth Line states: "Not serving princes and dukes, but holding one's conduct high and lofty." Wang Bi's commentary explains: The Upper Ninth is at the highest position of all things and is not burdened by official duties, hence "not serving princes and dukes, holding one's conduct high and lofty." Kong Yingda elaborates: It is at the highest position, no longer concerned with worldly affairs, not burdened by official positions, thus not serving princes and dukes, but self-respecting and aspiring towards the tranquil and simple, hence "holding one's conduct high and lofty." The Image Commentary says: "Not serving princes and dukes," his aspirations can serve as a standard. Kong Yingda elaborates: This explains the meaning of "not serving princes and dukes"—since he does not serve princes and dukes, his mind is tranquil and lofty, thus capable of serving as a standard for others.

兌下坤上。臨：元亨利貞。至于八月有凶。[疏]“臨元亨”至“有凶”。○正義曰：案《序卦》云：“臨，大也。”以陽之浸長，其德壯大，可以監臨於下。故曰“臨”也。剛既浸長，說而且順，又以剛居中，有應於外大，得亨通而利正也，故曰“元亨利貞”也。“至于八月有凶”者，以物盛必衰，陰長陽退，臨為建丑之月，從建丑至於七月建申之時，三陰既盛，三陽方退，小人道長，君子道消，故八月有凶也。以盛不可終保，聖人作《易》以戒之也。

The hexagram is Dui below and Kun above. The hexagram statement says: The hexagram of Qian, greatly prosperous, suitable for maintaining correctness; by the eighth month there will be danger. Kong Yingda's commentary explains from "Qian Yuan Heng" to "there is danger": According to the "Xu Gua Zhuan," "Qian means great." Because yang energy is gradually growing, its virtue is strong, and it can reside high above and oversee the people below, hence it is called "Qian." Since yang strength is gradually increasing, the hexagram's virtue is joyful and harmonious, and because yang is in the central position, it responds to the outer trigram, thus achieving great prosperity and suitability for maintaining correctness, hence it is said "Yuan Heng Li Zhen." The phrase "by the eighth month there will be danger" is because things reach their peak and then decline, and yin energy grows while yang energy retreats: The hexagram Qian corresponds to the month of Chou. Counting down from Chou to the seventh month, which is Shen, three yin lines have become strong, and three yang lines are retreating. The way of the petty person grows, while the way of the gentleman diminishes, hence there is danger in the eighth month. Greatness cannot be sustained to the end, and the sage composed the Zhou Yi to warn people of this.

《彖》曰：臨，剛浸而長，說而順，剛中而應，大亨以正，天之道也。陽轉進長，陰道日消，君子日長，小人日憂，“大亨以正”之義。[疏]“《彖》曰”至“天之道也”。○正義曰：“臨剛浸而長說而順”者，此釋卦義也。凡諸卦之例，說而順之，下應以“臨”字結之。此無“臨”字者，以其剛中而應，亦是“臨”義，故不得於剛中之上而加“臨”也。“剛中而應，大亨以正，天之道”者，天道以剛居中而下，與地相應，使物大得亨通而利正，故《乾卦》“元、亨、利、貞”。今此《臨》卦，其義亦然，故云“天之道也”。

The Commentary on the Judgment says: The hexagram of Approaching, the yang forces gradually grow, bringing joy and harmony, with the yang in the center and the upper and lower parts in mutual response, achieving great success while maintaining uprightness, which is the way of heaven. Wang Bi's commentary explains: The yang energy turns and advances, growing, while the yin energy gradually wanes, the gentleman grows stronger day by day, and the petty person grows fearful day by day, which is the meaning of "great success through uprightness." Kong Yingda's commentary, from "The Commentary says" to "the way of heaven," explains: what is meant by "the yang gradually grows and brings joy and harmony" is an explanation of the hexagram's meaning. According to the general pattern of the hexagrams, after "joy and harmony," the word "Approaching" should be used to conclude; here, the word "Approaching" is omitted because the following "yang in the center and in response" also expresses the meaning of "Approaching," so the word "Approaching" should not be added before "yang in the center." What is meant by "yang in the center and in response, great success through uprightness, the way of heaven" is that the way of heaven is that the yang is in the center and descends, responding to the earth, enabling all things to achieve great success and be suitable for uprightness, so the hexagram of Qian has "origin, success, benefit, uprightness." Now the hexagram of Approaching is also the same, hence it is said "the way of heaven."

至于八月有凶，消不久也。八月陽衰而陰長，小人道長，君子道消也，故曰“有凶”。[疏]“至于八月”至“久也”。○正義曰：證“有凶”之義，以其陽道既消，不可常久，故“有凶”也。但復卦一陽始復，剛性尚微，又不得其中，故未有“元亨利貞”。泰卦三陽之時，三陽在下，而成乾體，乾下坤上，象天降下，地升上，上下通泰，物通則失正，故不具四德。唯此卦二陽浸長，陽浸壯大，特得稱臨，所以四德具也。然陽長之卦，每卦皆應“八月有凶”。但此卦名臨，是盛大之義，故於此卦特戒之耳。若以類言之，則陽長之卦，至其終末皆有凶也。○注“八月”至“有凶”。○正義曰：云“八月”者，何氏云：“從建子陽生至建未為八月。”褚氏云：“自建寅至建酉為八月。”今案：此注云“小人道長，君子道消”，宜據否卦之時，故以臨卦建丑，而至否卦建申為八月也。

The Commentary on the Judgment continues to say: "Until the eighth month there is misfortune," meaning that the decline of the Yang force is not far off. Wang Bi's commentary explains that in the eighth month, the Yang energy becomes weak while the Yin energy grows, leading to the flourishing of the small person's path and the decline of the noble person's path, hence the statement "there is misfortune." Kong Yingda's exposition from "Until the eighth month" to "long-lasting" elaborates: this is to clarify the meaning of "there is misfortune" — because the Yang force has already declined and cannot be sustained for long, hence "there is misfortune." However, the hexagram of Fu has only one Yang line just returning, which is still very weak and not in the center, so it is not yet possible to speak of the four virtues of "originality, strength, benefit, and constancy." The hexagram of Tai is the time of three Yang lines, with the three Yang lines below forming the structure of Qian, and Qian below Kun above, symbolizing the descent of heavenly energy and the ascent of earthly energy, resulting in mutual communication and harmony. However, when all things are in harmony, they are prone to lose their proper order, so it does not possess the four virtues. Only the hexagram of Lin has two Yang lines gradually increasing, with the Yang energy gradually growing stronger, which can be particularly called "governing," hence possessing all four virtues. However, all hexagrams representing the growth of Yang energy are subject to the principle of "there is misfortune in the eighth month," only because this hexagram is named "Lin," which implies grandeur, so it is specially warned here. If we follow this reasoning, all hexagrams representing the growth of Yang energy will eventually lead to misfortune at their end. Kong Yingda also explains Wang Bi's commentary from "the eighth month" to "there is misfortune": when talking about "the eighth month," He said: "From the beginning of Yang energy in the first month of the Dog (Zi) to the sixth month of the Goat (Wei), there are eight months." Chu Zhong said: "From the first month of the Rat (Yin) to the eighth month of the Rooster (You), there are eight months." Now, upon examination, this commentary stating "the path of the small person grows long and the path of the noble person declines" should be based on the time of the hexagram of Pi, so it is counted from the month of the Ox (Chou) corresponding to the hexagram of Lin to the month of the Monkey (Shen) corresponding to the hexagram of Pi, making eight months.

《象》曰：澤上有地，臨。君子以教思無窮，容保民無疆。相臨之道，莫若說順也。不恃威制，得物之誠，故物無違也。是以“君子教思無窮，容保民無疆”也。[疏]“《象》曰”至“無疆”。○正義曰：“澤上有地”者，欲見地臨於澤，在上臨下之義，故云“澤上有地”也。“君子以教思無窮”者，君子於此臨卦之時，其下莫不喜說和順，在上但須教化，思念無窮巳也，欲使教恆不絕也。“容保民無疆”者，容謂容受也。保安其民，無有疆境，象地之闊遠，故云“無疆”也。

The Image Commentary says: There is land over a marsh, which is the hexagram of Approaching; the gentleman takes it as a model, his teaching and thoughts are boundless, and his capacity to protect and secure the people has no limits. Wang Bi's commentary explains: The way of mutual approach is nothing compared to joy and harmony; not relying on authority to impose, but gaining the sincerity of all things, so all things do not rebel, hence it says, "The gentleman's teaching and thoughts are boundless, his capacity to protect and secure the people has no limits." Kong Yingda's commentary elaborates from "The Image says" to "no limits": What is meant by "land over a marsh" is to show that land is above the marsh, occupying a superior position to approach below, hence it is said, "land over a marsh." What is meant by "the gentleman approaches with boundless teaching and thoughts" is that when the gentleman is in the hexagram of Approaching, the people below are all joyful and harmonious, and the superior only needs to carry out education, with constant concern to ensure that education never ceases. What is meant by "his capacity to protect and secure the people has no limits" is that "capacity to protect and secure" means to accept and include; protecting his people without limits, taking the vastness of the earth as a model, hence it is said, "no limits."

初九：咸臨，貞吉。“咸”感也。感，應也。有應於四，感以臨者也。四履正位，而已應焉，志行正者也。以剛感順，志行其正，以斯臨物，正而獲吉也。[疏]正義曰：咸，感也。有應於四，感之而臨，志行得正，故“貞吉”也。《象》曰：“咸臨貞吉”，志行正也。[疏]正義曰：“咸臨貞吉，志行正”者，釋“咸臨貞吉”之義。四既履得正位，己往與之相應，是己之志意行而歸正也。

The line statement for the first yang line says: Using a heart of mutualsympathetic response, one resides above and governs below, upholding correctness and thus attains good fortune. Wang Bi's commentary explains: "Xian" means "to feel" and "to feel" means to correspond. The first yang line corresponds with the fourth yin line, thus governing below through感应. The fourth line is in the correct position, and since the line corresponds with it, it shows that the mind's actions are upright. Using a yang strength to move a yin, the mind's path is correct. Using this attitude to govern all things, correctness is achieved and thus good fortune is obtained. Kong Yingda's commentary elaborates: "Xian" means "to feel." The first yang line corresponds with the fourth yin line, thus governing below throughsympathetic response. The mind's actions are upright, so "Zhen Ji" (uprightness and good fortune) is achieved. The "Image Commentary" says: "Xian Lin Zhen Ji" (governing through感应 with uprightness brings good fortune), which means the mind's actions are upright. Kong Yingda elaborates further: the phrase "Xian Lin Zhen Ji, Zhi Xing Zheng" (governing through感应 with uprightness brings good fortune, the mind's actions are upright) explains the meaning of "Xian Lin Zhen Ji" — the fourth line has already occupied the correct position, and the line goes to correspond with it, which means the mind's intention is directed towards uprightness.

九二：咸臨，吉，無不利。有應在五，感以臨者也。剛勝則柔危，而五體柔，非能同斯志者也。若順於五，則剛德不長，何由得“吉無不利”乎？全與相違，則失於感應，其得“咸臨，吉無不利”，必未順命也。[疏]正義曰：“咸臨吉”者，咸，感也。有應於五，是感以臨而得其吉也。“無不利”者，二雖與五相應，二體是剛，五體是柔，兩雖相感，其志不同。若純用剛往，則五所不從，若純用柔往，又損已剛性，必須商量事宜，有從有否，乃得“無不利”也。

The Line Statement of the Second Line says: With a heart of mutual response, governing above and overseeing below, it is auspicious and there is no disadvantage. Wang Bi's commentary explains: The Nine in the Second corresponds with the Six in the Fifth, thus governing below through mutual response. If the strong prevails, the weak is in danger, yet the Six in the Fifth is inherently weak and cannot share the same intention as the Nine in the Second. If one merely follows the orders of the Six in the Fifth, then the virtue of strength cannot be cultivated, and how can one achieve 'auspicious and no disadvantage'? However, if one completely opposes it, one would lose the meaning of mutual response. The reason it can achieve 'mutual response and auspiciousness, no disadvantage' is certainly because it does not entirely follow the orders of the Six in the Fifth. Kong Yingda's commentary elaborates: What is meant by 'mutual response and auspiciousness' is that 'mutual response' refers to the correspondence between the Nine in the Second and the Six in the Fifth, which is how it achieves auspiciousness by governing below through mutual response. What is meant by 'no disadvantage' is that although the Nine in the Second corresponds with the Six in the Fifth, the Nine in the Second is inherently strong and the Six in the Fifth is inherently weak. Though they respond to each other, their intentions differ. If one uses strength to act, the Six in the Fifth would not listen; if one uses softness to act, one would damage one's strength. One must weigh the situation, obeying some and not obeying others, in order to achieve 'no disadvantage'.

《象》曰：“咸臨，吉，無不利”，未順命也。[疏]正義曰：“未順命”者，釋“無不利”之義。未可盡順五命，須斟酌事宜，有從有否，故得“無不利”也。則君臣上下獻可替否之義也。

The Image Commentary explains the Line Statement of the second line of the Qian hexagram, which says, "Harmonious approach, auspicious, no misfortune," because the second line does not blindly obey the commands of the superior. Kong Yingda elaborates that "not following the command" explains the meaning of "no misfortune." Although the second line corresponds with the fifth line, the superior, it does not accept all the commands of the fifth line. Instead, it must consider whether the matter is appropriate, obeying what is right and rejecting what is wrong, thus achieving "no misfortune" in all situations. This precisely reflects the principle of "suggestions and replacements" between ruler and minister—proposing feasible plans and rejecting inappropriate ones.

六三：甘臨，無攸利。既憂之，無咎。甘者，佞邪說媚不正之名也。履非其位，居剛長之世，而以邪說臨物，宜其“無攸利”也。若能盡憂其危，改脩其道，剛不害正，故“咎不長”。[疏]正義曰：“甘臨”者，謂甘美諂佞也。履非其位，居剛長之世，而以邪說臨物，故“無攸利”也。“既憂之無咎”者，既，盡也。若能盡憂其危，則剛不害正，故“無咎”也。《象》曰：“甘臨”，位不當也。“既憂之”，咎不長也。[疏]正義曰：“既憂之，咎不長”者，能盡憂其事，改過自脩，其咎則止，不復長久，故“無咎”也。

The Line Statement of the sixth line of the Qian hexagram says: "Sweet approach, no benefit. If one thoroughly worries about it, there will be no blame." Using sweet words to govern the people brings no benefit; if one can fully worry about this situation, there will be no fault. Wang Bi explains: "Sweet" refers to cunning and perverse behavior, using flattery and improper conduct. The sixth line, being a yin line in a yang position, is in an inappropriate position, and is precisely during the time when the first and second lines of the hexagram are growing strong. Using perverse words to govern things naturally brings "no benefit." If one can thoroughly worry about the danger and correct one's path, the strong yang will not harm the correct path, so the Image Commentary says "blame does not last." Kong Yingda further explains: "Sweet approach" refers to using sweet and flattering words to approach others. The sixth line is in an inappropriate position and is in a time when strong yang lines are growing. Using perverse words to govern things, thus "no benefit." As for "if one thoroughly worries about it, there will be no blame," "thoroughly" means "completely." If one worries about the danger to the fullest extent, the strong yang will not harm the correct path, so there will be no fault. The Image Commentary says: "Sweet approach" is because the sixth line is in an inappropriate position; "thoroughly worrying about it" leads to the fault not lasting. Kong Yingda further explains: if one can fully consider this matter, correct one's mistakes, and self-cultivate, the fault will stop and not continue, thus saying "no blame."

六四：至臨，無咎。處順應陽，不忌剛長，而乃應之，履得其位，盡其至者也。剛勝則柔危，柔不失正，乃得“無咎”也。[疏]正義曰：履順應陽，不畏剛長，而巳應之，履得其位，能盡其至極之善而為臨，故云“至臨”。以柔不失正，故“無咎”也。《象》曰：“至臨，無咎”，位當也。[疏]正義曰：釋“無咎”之義。以六四以陰所居得正，柔不為邪，位當其處，故無咎也。

The line statement of the sixth line in the fourth position of the Qian hexagram says: "To approach fully, there is no blame." This refers to governing the people in the most direct and proper way, which leads to no mistakes. Wang Bi explains that the sixth line is located within the Yiny body, characterized by softness and compliance, and it corresponds to the initial nine yang line below. It does not fear the growth of the yang line, but instead harmonizes with it. The line is a yin line in a yin position, thus occupying an appropriate place, and it achieves the ultimate form of "approaching." Generally, when strong yang is dominant, weak yin is in danger. However, the sixth line is soft and compliant without losing the right path, so it can avoid blame. Kong Yingda further explains that the sixth line follows the path of softness and compliance to harmonize with the yang line, does not fear the upward growth of the yang line, and corresponds with the initial nine. Its position is correct, thus achieving the best form of governance, which is why the line statement calls it "the ultimate approach." Because it is soft and compliant without straying from the right path, it has no mistakes. The Image Commentary says, "To approach fully, there is no blame," because the position of the sixth line is appropriate. Kong Yingda explains this as the reason for "no blame" — the sixth line is a yin line in a yin position, thus being correct, soft yet not deviating into wrongness, and its position and status are appropriate, so there is no mistake.

六五：知臨，大君之宜，吉。處於尊位，履得其中，能納剛以禮，用建其正，不忌剛長而能任之，委物以能而不犯焉，則聰明者竭其視聽，知力者盡其謀能，不為而成，不行而至矣。“大君之宜”，如此而已，故曰“知臨大君之宜吉”也。[疏]正義曰：“處於尊位，履得其中，能納剛以禮，用建其正，不忌剛長而能任之”，故“聰明者竭其視聽，知力者盡其謀能”，是知為臨之道，大君之所宜以吉也。《象》曰：“大君之宜”，行中之謂也。[疏]正義曰：釋“大君之宜”，所以得宜者，止由六五處中，行此中和之行，致得“大君之宜”，故言“行中之謂也”。

The text of the "Guan" hexagram's fifth line says: "Knowing how to govern, it is appropriate for the great sovereign, and it is auspicious." To govern with wisdom, this is the proper way for the great sovereign, and it brings good fortune. Wang Bi explains that the fifth line is in a noble position and occupies the central position of the upper trigram. It can accept strong yang talents with propriety and use them to establish the right path. It does not fear the growth of strong lines but can employ them, entrusting tasks according to their abilities without interfering. In this way, those with keen perception will fully utilize their senses, and those with wisdom and ability will fully exert their planning skills. The sovereign does not need to personally do things, and the affairs will naturally take shape; the sovereign does not need to personally act, and the purpose will naturally be achieved. This is what is meant by "the appropriate way for the great sovereign," so the line statement says, "Knowing how to govern, it is appropriate for the great sovereign, and it is auspicious." Kong Yingda further explains: precisely because "it is in a noble position, occupies the central position, can accept strong yang talents with propriety, and use them to establish the right path, not fearing the growth of strong lines but being able to employ them," there is a situation where "those with keen perception fully utilize their senses, and those with wisdom and ability fully exert their planning skills." This is governing with wisdom, which is the appropriate way for the great sovereign and brings auspiciousness. The "Image Commentary" says: "The appropriate way for the great sovereign" refers to practicing the middle path. Kong Yingda explains this as an explanation of "the appropriate way for the great sovereign" — the fifth line is in its proper place precisely because it is in the central position of the upper trigram and practices this harmonious virtue, thus being worthy of "the appropriate way for the great sovereign," so the "Image Commentary" says, "This is called practicing the middle."

上六：敦臨，吉，無咎。處坤之極，以敦而臨者也。志在助賢，以敦為德，雖在剛長，剛不害厚，故“無咎”也。[疏]正義曰：敦，厚也。上六處坤之上，敦厚而為臨，志在助賢，以敦為德，故云“敦臨，吉”。雖在剛長，而志行敦厚，剛所以不害，故“無咎”也。象曰：“敦臨”之吉，志在內也。[疏]正義曰：釋“敦臨吉”之義。雖在上卦之極，志意恆在於內之二陽，意在助賢，故得吉也。

The line statement of the Qian hexagram's sixth line says: "Dun lin, ji, wu jiu." Using a thick and sincere virtue to govern the people brings good fortune and no blame. Wang Bi explains that the sixth line is at the top of the Kun hexagram, representing a line that uses sincerity and thickness to govern. Its intention is to assist the virtuous, taking sincerity and thickness as its virtue. Although it is in a time when strong lines are growing, the strong lines cannot harm this thick virtue, hence there is no blame. Kong Yingda further explains that "dun" means thickness. The sixth line is at the top of the Kun hexagram, using a thick and sincere heart to govern others, with the intention of assisting the virtuous and taking thickness as its virtue, hence the line statement says "dun lin, ji." Although it is in a time when two yang lines are growing, its intention and actions are thick and sincere, so the strong lines cannot harm it, hence there is no blame. The Image Commentary says that "dun lin" is good because its intention is within the inner hexagram. Kong Yingda explains this is the reason for the good fortune of "dun lin" — although the sixth line is at the top of the upper hexagram, its mind is always connected with the first and second lines of the inner hexagram, the two yang lines, and it is devoted to assisting the virtuous, so it can achieve good fortune.

坤下巽上。觀：盥而不薦，有孚顒若。王道之可觀者，莫盛乎宗廟。宗廟之可觀者，莫盛於盥也。至薦簡略，不足復觀，故觀盥而不觀薦也。孔子曰：“禘自既灌而往者，吾不欲觀之矣。”盡夫觀盛，則“下觀而化”矣。故觀至盥則“有孚顒若”也。

The hexagram Guan (Observation) consists of the earth trigram Kun at the bottom and the wind trigram Xun at the top. The hexagram statement says: "Guan: Guan but not Jian, there is sincerity and solemnity." Observing the sacrificial rites in the ancestral temple, one sees "Guan"—the act of pouring the wine to the spirits by pouring it on the ground—as sufficient; there is no need to look further at the subsequent ritual of presenting sacrificial offerings. The common people will naturally hold sincere faith and appear solemn. Wang Bi's commentary explains that among the principles of the Way of the King, nothing is more worthy of observation than the sacrificial rites in the ancestral temple; and among these rites, nothing is more worthy of observation than the "Guan" part. When it comes to "Jian," which refers to the presentation of sacrificial vessels and offerings, the ritual becomes simpler and less worthy of observation, so one should only observe the "Guan" and not the "Jian." The Analects of Confucius, in the chapter "Baiyi," records that Confucius said: "I do not wish to observe the rites of the ancestral sacrifice after the pouring of the wine." The most grand part of the ritual has been observed, and thus the people below will "observe from below and be transformed," being influenced by the observation, so observing the "Guan" part leads to "having sincerity and solemnity."

[疏]“觀盥而”至“顒若”。○正義曰：“觀”者，王者道德之美而可觀也，故謂之觀。“觀盥而不薦”者，可觀之事，莫過宗廟之祭盥，其禮盛也。薦者，謂既灌之後，陳薦籩豆之事，故云“觀盥而不薦”也。“有孚顒若”者，孚，信也。但下觀此盛禮，莫不皆化，悉有孚信而顒然，故云“有孚顒若”。○注“王道之可觀”至“有孚顒若也”。○正義曰：“盡夫觀盛則下觀而化”者，“觀盛”謂觀盥禮盛則休而止，是觀其大，不觀其細，此是下之效上，因“觀”而皆化之矣。故“觀至盥則有孚顒若”者，顒是嚴正之貌，“若”為語辭，言“下觀而化”，皆孚信容貌儼然也。

Kong Yingda explains the text from "Guan Guan er" to "Yong ruo" in the passage. The Justification says: "Guan" refers to the virtue of the king being so admirable that people look up to it, hence the name of this hexagram is "Guan." "Guan Guan er bu jian" means that the thing worth observing is nothing greater than the "Guan" ritual in the ancestral temple worship. The ritual is the most grand and solemn. "Jian" refers to the ceremony of offering sacrificial vessels and presenting offerings after the pouring of wine to the spirits. Therefore, the hexagram statement says "Guan Guan er bu jian." "You fu yong ruo" means "having sincerity and solemn appearance." "Fu" means sincerity; those below observe this grand ceremony and are all influenced, with everyone holding sincerity and appearing solemn, hence it is said "you fu yong ruo." The following explanation is of Wang Bi's commentary from "Wang Dao zhi ke guan" to "you fu yong ruo ye." The Justification says: the commentary states "jin fu guan sheng ze xia guan er hua," where "guan sheng" means observing the most grand part of the "Guan" ritual and stopping there, which is focusing on the big aspect and not the details. This is how those below imitate those above, and all are influenced by this "guan." The commentary also says "guan zhi guan ze you fu yong ruo," "yong" means a solemn appearance, and "ruo" is a particle of speech. The meaning is that those below, by observing, are influenced, each holding sincerity and appearing solemn.

《彖》曰：大觀在上，下賤而上貴也。[疏]正義曰：謂大為在下，所觀唯在於上，由在上既貴，故在下大觀。今大觀在於上。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。統說觀之為道，不以刑制使物，而以觀感化物者也。神則無形者也。不見天之使四時，“而四時不忒”，不見聖人使百姓，而百姓自服也。

The Commentary on the Judgment says: "Great observation is above, the lower is humble and the upper is noble." The great object of observation is exalted above, the lower is humble while the upper is noble. Kong Yingda explains further: this refers to the "great" being below, and the object of observation is only above; since the upper is noble, the lower can have great observation. Now the object of great observation is indeed in the upper position. The Commentary on the Judgment then continues: "Smooth and yielding, with uprightness and correctness, to observe the world, this is observation. 'Washing but not offering, with sincerity and solemnity,' the lower observes and is transformed. Observing the divine way of heaven, the four seasons do not err. The sage establishes education by following the divine way, and the world is thus subdued." The earth is smooth and yielding, and enters with the virtue of uprightness and correctness to show the world, which is the hexagram of observation; "washing but not offering, with sincerity and solemnity," refers to the lower being transformed through observation. Observing the divine way of heaven, the four seasons proceed without error; the sage follows this divine way to establish education, and the world naturally submits. Wang Bi's commentary explains: this is a general statement about "observation" as a method of governance, not using punishment to compel things, but using observation to influence and transform things. "Divine" refers to something invisible: people do not see heaven driving the four seasons, yet the four seasons do not err; people do not see the sage driving the people, yet the people naturally submit.

[疏]“順而巽”至“天下服矣”。○正義曰：順而和巽，居中得正，以觀於天下，謂之“觀”也。此釋觀卦之名。“觀盥而不薦，有孚顒若，下觀而化”者，釋“有孚顒若”之義，本由在下，觀效在上而變化，故“有孚顒若”也。“觀天之神道而四時不忒”者，此盛名觀卦之美，言“觀盥”與天之神道相合，觀此天之神道而四時不有差忒。“神道”者，微妙無方，理不可知，目不可見，不知所以然而然，謂之“神道”，而四時之節氣見矣。豈見天之所為，不知從何而來邪？蓋四時流行，不有差忒，故云“觀天之神道而四時不忒”也。“聖人以神道設教，而天下服矣”者，此明聖人用此天之神道，以“觀”設教而天下服矣。天既不言而行，不為而成，聖人法則天之神道，本身自行善，垂化於人，不假言語教戒，不須威刑恐逼，在下自然觀化服從，故云“天下服矣”。

Kong Yingda explains the section from "Shun er Xun" to "Xia guan er hua" in the Commentary on the Judgment. The Justification says: being gentle and compliant, and occupying the center while maintaining correctness, using such virtue to display to the world is called "Guan" (Observation); this sentence explains the name of the Guan hexagram. The Commentary on the Judgment says "Guan Guan er bu jian, you fu yong ruo, xia guan er hua," which explains the meaning of the hexagram statement "you fu yong ruo": the fundamental idea is that those below observe and imitate those above, thus changing themselves, so there is "you fu yong ruo." The Commentary on the Judgment says "Guan Tian zhi Shen Dao er si shi bu te," which strongly praises the excellence of the Guan hexagram. It means that the hexagram's "Guan Guan" corresponds with the mysterious way of Heaven; by observing this divine way of Heaven, the four seasons do not go wrong. The term "Shen Dao" refers to something subtle and without fixed direction, its principles cannot be known, its form cannot be seen, and its cause cannot be explained yet it happens naturally, hence it is called "Shen Dao," and the four seasons are revealed within it. Who has ever seen what Heaven actually does? Who knows where the four seasons come from? It is only that the four seasons follow one after another without error, so it is said "Guan Tian zhi Shen Dao er si shi bu te." The Commentary on the Judgment says "Sheng ren yi Shen Dao she jiao, er Tianxia fu yi," which shows that sages use this mysterious way of Heaven to establish education through "Guan" (Observation), thus the world is subdued. Heaven does not speak but continues its movement, does not intend to create yet all things naturally come into being; sages imitate Heaven's mysterious way, first cultivating virtue themselves, then displaying education to the people, without needing words or commands, nor punishment and fear, and those below naturally observe and are transformed, obeying and submitting, hence it is said "Tianxia fu yi."

《象》曰：風行地上，觀。先王以省方觀民設教。[疏]正義曰：“風行地上”者，風主號令行於地上，猶如先王設教在於民上，故云“風行地上觀”也。“先王以省方觀民設教”者，以省視萬方，觀看民之風俗，以設於教，非諸侯以下之所為，故云“先王”也。

The Image Commentary says: "Wind moving over the land, observation. The former kings used this to tour the land, observe the people, and establish teachings." Wind moving over the land is the image of the Observing Hexagram; the former kings took inspiration from it, touring the land, observing the people's conditions, and establishing teachings. Kong Yingda explains further: the phrase "wind moving over the land" refers to wind being the agent of commands, moving across the land, just as the former kings implemented teachings over the people, hence "wind moving over the land, observation." The phrase "the former kings used this to tour the land, observe the people, and establish teachings" means touring all regions, observing the customs of the people, and establishing teachings based on that. This was not something that the feudal lords or those below them could do, so the Image Commentary specifically mentions "the former kings."

初六：童觀，小人無咎，君子吝。處於觀時，而最遠朝美，體於陰柔，不能自進，無所鑑見，故曰“童觀”。巽順而巳，無所能為，小人之道也，故曰“小人無咎”。君子處大觀之時而為“童觀”，不亦鄙乎？[疏]正義曰：“童觀”者，處於觀時而最遠朝廷之美觀，是柔弱不能自進，無所鑑見，唯如童稚之子而觀之。為“小人無咎君子吝”者，為此觀看，趣在順從而巳，無所能為，於小人行之，才得無咎，若君子行之，則鄙吝也。象曰：“初六童觀”，小人道也。

The Classic text on the first line of the Guan hexagram says: "Observing as a child, the petty person has no blame, the superior person is ashamed." Observing like a child, the petty person does so without fault, but the superior person does so and is considered mean. Wang Bi explains that the first line is in the time of the Guan hexagram, farthest from the splendor of the court, and its nature is yin and soft, unable to advance on its own, having nothing to observe, so it is called "childlike observation." It merely follows with softness and compliance, doing nothing, which is the way of the petty person, hence "the petty person has no blame." A superior person in a time of great observation yet only does "childlike observation," is this not too mean? Kong Yingda further explains that "childlike observation" refers to the first line being in the time of the Guan hexagram and farthest from the splendor of the court, being soft and weak, unable to advance on its own, having nothing to observe, and thus can only look about like a child. As for "the petty person has no blame, the superior person is ashamed," it means such observation is only about following along, doing nothing; the petty person acting thus iswith difficulty considered without blame, but if the superior person acts thus, it is mean and shameful. The Image Commentary says: "The first line observes like a child," this is the way of the petty person.

六二：闚觀，利女貞。處在於內，無所鑑見。體性柔弱，從順而巳。猶有應焉，不為全蒙，所見者狹，故曰“闚觀”。居觀得位，柔順寡見，故曰“利女貞”，婦人之道也。處“大觀”之時，居中得位，不能大觀廣鑑，闚觀而巳，誠“可丑”也。[疏]“象曰”至“利女貞”。○正義曰：“闚觀利女貞”者，既是陰爻，又處在卦內，性又柔弱，唯闚竊而觀。如此之事，唯利女之所貞，非丈夫所為之事也。注“處在於內”至“誠可醜也”。○正義曰：“猶有應焉，不為全蒙”者，六二以柔弱在內，猶有九五剛陽與之為應，則為有闚竊，不為全蒙。童蒙如初六也，故能闚而外觀。此童“觀”、闚“觀”，皆讀為去聲也。《象》曰：“闚觀，女貞”，亦可醜也。

The text of the Guan hexagram's line two says: "Peeping at the view, it is advantageous for a woman to maintain uprightness." Peeping through a crack, it is beneficial for a woman to hold to her proper conduct. Wang Bi's commentary explains that line two is located in the inner trigram and lacks broad vision; its nature is gentle and weak, only knowing to follow. However, it has the nine five above it that corresponds with it, so it is not entirely ignorant. It only sees a narrow view, hence "peeping at the view." It is in the hexagram of Guan and occupies the correct position, being gentle and with limited vision, hence "advantageous for a woman to maintain uprightness," which is the way of a woman. In the time of great observation, being in the central position and holding the correct position, yet unable to open wide eyes and observe broadly, only peeping through a crack, it is indeed "shameful." Kong Yingda's commentary explains the text from "the image says" to "advantageous for a woman to maintain uprightness." The justice says: the phrase "peeping at the view, advantageous for a woman to maintain uprightness" refers to line two being a yin line and located in the inner trigram, with a gentle and weak nature, only able to secretly peek. Such behavior is only beneficial for a woman to maintain her proper conduct, not something for a man to do. The commentary then explains Wang Bi's annotation from "located in the inner" to "truly shameful." The justice says: the annotation says "still has a correspondence, not entirely ignorant," meaning line two, with its gentle and weak nature in the inner trigram, still has the nine five yang line corresponding with it, so it can secretly peek, not entirely ignorant. Complete childishness is like line one, while line two can peek through a crack outwardly. Here, the two "guan" characters in "childish observation" and "peeking observation" are both read in the falling tone. The "image commentary" says: "peeking observation, female uprightness," which is also shameful.

六三：觀我生進退。居下體之極，處二卦之際，近不比尊，遠不“童觀”，觀風者也。居此時也，可以“觀我生進退”也。[疏]“象曰”至“進退”。○正義曰：“觀我生進退”者，“我生”，我身所動出。三居下體之極，是有可進之時；又居上體之下，復是可退之地。遠則不為童觀，近則未為觀國，居在進退之處，可以自觀我之動出也。故時可則進，時不可則退，觀風相幾，未失其道，故曰“觀我生進退”也。道得名“生”者，道是開通生利萬物。故《繫辭》云“生生之謂易”，是道為“生”也。《象》曰：“觀我生進退”，未失道也。處進退之時，以觀進退之幾，“未失道”也。

The text says of the Line Statement of the Sixth Line in the third position of the Guan hexagram: "Observe my actions to decide whether to advance or retreat." This means one should observe their own conduct to determine when to move forward or step back. Wang Bi's commentary explains that the Sixth Line is at the top of the lower trigram, located at the junction between the upper and lower trigrams. In the near sense, it does not harmonize with the noble position of the Nine in the Fifth; in the distant sense, it is not like the initial Sixth Line which is "childlike observation." It is a person who observes the situation. Being in such a position, it is appropriate to "observe my actions to decide whether to advance or retreat." Kong Yingda's commentary explains from "The Image Commentary" to "advance or retreat." The Justification says: "Observe my actions to decide whether to advance or retreat" refers to "my actions" as the actions I myself initiate and express. The Sixth Line is at the extreme of the lower trigram, a time when advancement is possible; at the same time, it is still below the upper trigram, so retreat is also possible. In the distant sense, it does not descend to the level of "childlike observation," and in the near sense, it has not yet reached the level of "observing the glory of the state." Thus, it is in a position where both advancement and retreat are possible, and therefore one can observe one's own actions. If the timing is right, advance; if not, retreat. Observing the situation and considering subtle details, one does not lose the right path. Therefore, it is said "observe my actions to decide whether to advance or retreat." The reason the Dao is called "life" is that the Dao can open up and generate life, benefiting all things. Hence, the Great Treatise says "the Dao is called the Easy because it generates life." This shows that "Dao" is "life." The Image Commentary says: "Observe my actions to decide whether to advance or retreat," without losing the right path. Wang Bi's commentary explains that being in a position where both advancement and retreat are possible, one decides on action by observing the subtle signs of advance or retreat, so "has not lost the Dao."

六四：觀國之光，利用賓于王。居觀之時，最近至尊，“觀國之光”者也。居近得位，明習國儀者也，故曰“利用賓于王”也。[疏]正義曰：最近至尊，是“觀國之光”。“利用賓于王”者，居在親近而得其位，明習國之禮儀，故曰利用賓于王庭也。《象》曰：“觀國之光”，尚賓也。[疏]正義曰：釋“觀國之光”義。以居近至尊之道，志意慕尚為王賓也。

The Classic text on the sixth line of the fourth position in the Guan hexagram says: "Observing the brilliance of the state, it is suitable to serve as a guest of the king." Observing the radiance of the state, it is appropriate to act as a guest of the king. Wang Bi's commentary explains that the sixth line in the fourth position during the Guan hexagram is closest to the supreme nine in the fifth position, which is precisely the line that refers to "Observing the brilliance of the state." It is in a proper position, close to the supreme, and familiar with the state's rituals, hence it is appropriate to serve as a guest of the king. Kong Yingda further explains that the sixth line in the fourth position is closest to the supreme, which is "Observing the brilliance of the state." The phrase "it is suitable to serve as a guest of the king" means that it is in a close and proper position, familiar with the state's rituals, hence it is appropriate to serve as a guest in the king's court. The Image Commentary says: "Observing the brilliance of the state" refers to the value of serving as a guest of the king. Kong Yingda explains that this is explaining the meaning of "Observing the brilliance of the state"—because the sixth line in the fourth position is exactly in the position close to the supreme, and its intention is to admire and value serving as a guest of the king.

九五：觀我生，君子無咎。居於尊位，為觀之主，宣弘大化，光於四表，觀之極者也。上之化下，猶風之靡草，故觀民之俗，以察己道，百姓有罪，在於一人。君子風著，己乃“無咎”。上為觀主，將欲自觀乃觀民也。[疏]正義曰：九五居尊，為觀之主。四海之內，由我而觀，而教化善，則天下有君子之風；教化不善，則天下著小人之俗，故則民以察我道，有君子之風著，則無咎也。故曰：“觀我生，君子無咎”也。《象》曰：“觀我生”，觀民也。[疏]正義曰：謂觀民以觀我，故觀我即觀民也。

The Classic text on the Guan hexagram's Nine in the Fifth line statement says: "Observe my way of life, the gentleman will have no blame." Observing one's own actions, the gentleman will not commit mistakes. Wang Bi's commentary explains that the Nine in the Fifth occupies the exalted position and is the main subject of the entire hexagram of Guan. He promotes great teachings, and his radiance extends to all directions, which is the ultimate expression of "observation." Those above influence those below, like the wind bending grass. Therefore, one should observe the customs of the people to examine one's own governance. As stated in the Book of Shang, if the people of all regions commit sins, the blame lies entirely upon the sovereign. Only when the virtue of the gentleman becomes evident can he have no blame. As the main subject of the hexagram of Guan, the Nine in the Fifth wishes to observe himself by first observing the people. Kong Yingda further explains that the Nine in the Fifth occupies the exalted position and is the main subject of the hexagram of Guan. All under the four seas look up to him. If the teachings are good, the world will exhibit the virtue of the gentleman; if the teachings are bad, the world will display the customs of the petty person. Therefore, one should take the customs of the people to examine one's own governance. When the virtue of the gentleman becomes evident, there will be no blame, hence the line statement says, "Observe my way of life, the gentleman will have no blame." The Image Commentary says, "Observe my way of life," refers to observing the people. Kong Yingda explains that this means observing the people in order to observe oneself, so "observe me" is equivalent to "observe the people."

上九：觀其生，君子無咎。“觀我生”，自觀其道也。“觀其生”，為民所觀者也。不在於位，最處上極，高尚其志，為天下所觀者也。處天下所觀之地，可不慎乎？故君子德見，乃得“無咎”。“生”，猶動出也。[疏]“上九”至“無咎”。○正義曰：“觀其生”者，最處上極，高尚其志，生亦道也。為天下觀其巳之道，故云“觀其生”也。“君子無咎”者，既居天下可觀之地，可不慎乎？故居子謹慎，乃得“無咎”也。注“觀我生”至“動出也”。○正義曰：“生猶勸出”者，或動、或出，是生長之義。故云“生猶動出”。六三、九五皆云“觀我生”，上九云“觀其生”，此等云“生”皆為“動出”，故於卦末，《注》總明之也。

The Classic text on the upper ninth line of the Guan hexagram says: "Observing his actions, the gentleman incurs no blame." Observing his own conduct, the gentleman acting in this way incurs no blame. Wang Bi's commentary explains that the "Observing my life" in the ninth line of the fifth position refers to self-observation of one's governance; whereas "Observing his life" in the upper ninth line refers to being observed by the people. The upper ninth line is not in a position of authority but is at the highest position of the hexagram. It holds its aspirations and virtue in high regard, becoming an object of admiration for the people. Being in a position admired by the people, can one not be cautious? Therefore, when a gentleman's virtue is evident, he incurs no blame. "Life" here refers to actions and initiatives. Kong Yingda's commentary explains from "upper ninth" to "no blame." The "Justice" says: what is meant by "Observing his life" is that the upper ninth line is at the highest position, holding lofty aspirations and virtue. Here, "life" refers to the Dao. The people are observing the path he follows, hence "Observing his life." As for "the gentleman incurs no blame," since he is in a position that is observable by the people, can he not be cautious? Therefore, the gentleman is cautious and thus incurs no blame (the original text mistakenly has "residing in the son" instead of "gentleman"). The commentary then explains Wang Bi's annotation from "Observing my life" to "movement and emergence." The "Justice" says: the annotation states "life is like movement and emergence" (the original text mistakenly has "encouragement and emergence"), which refers either to movement or to manifestation, both of which are about growth. Therefore, it says "life is like movement and emergence." The lines six in the third position and nine in the fifth position both say "Observing my life," while the upper ninth line says "Observing his life." All these instances of "life" refer to "movement and emergence." Therefore, Wang Bi summarizes this at the end of the hexagram.

《象》曰：“觀其生”，志未平也。將處異地，為眾所觀，不為平易，和光流通，“志未平”也。[疏]正義曰：釋“觀其生”之義。以特處異地，為無所觀，不為平易。和光流通，志未與世俗均平。世無危懼之憂，我有符同之慮，故曰“志未平”也。

The Image Commentary says: "Observe its vitality," but the mind and aspirations have not yet become harmonious. Wang Bi's annotation explains that the line at the top will soon be in a position of distinction, being looked up to by all, and thus cannot be easygoing or conform to the common ways. Although it conceals its brilliance and flows with the movement of things, its mind and aspirations have not yet reached the level of the world. Since others have no worries or fears, I alone have thoughts of sharing in their troubles, hence it is said "the mind is not yet harmonious." Kong Yingda's commentary elaborates that this explains the meaning of "observe its vitality." Because the line at the top is in a distinctive position, being looked up to by all, and thus cannot be easygoing or conform to the common ways; it conceals its brilliance and flows with the movement of things, yet its mind and aspirations have not yet reached the level of the world. Since others have no worries or fears, I alone have thoughts of sharing in their troubles, hence it is said "the mind is not yet harmonious."

震下離上。噬嗑：亨。利用獄。噬，齧也；嗑，合也。凡物之不親，由有間也。物之不齊，由有過也。有間與過，齧而合之，所以通也。刑剋以通，獄之利也。[疏]正義曰：“噬嗑亨”者，噬，齧也；嗑，合也。物在於口，則隔其上下，若齧去其物，上下乃合而得“亨”也。此卦之名，假借口象以為義，以喻刑法也。凡上下之間，有物間隔，當須用刑法去之，乃得亨通，故云“噬嗑亨”也。“利用獄”者，以刑除間隔之物，故“利用獄”也。

The hexagram Shihhe is composed of Zhen below and Li above. The hexagram statement says: "Shihhe: Qing. Utilizing legal punishment." This means that when things are bitten and combined, they become smooth and pass through, which is favorable, and it is appropriate to use legal punishment. Wang Bi's commentary explains: "Shih" means to bite, and "He" means to combine. When objects cannot be close to each other, it is because there is an obstruction in between; when all things cannot be unified, it is because of mistakes. If there is an obstruction or a mistake, by biting and breaking it, and then combining it, this is the way to achieve smoothness. Using punishment to control and correct is called "utilizing legal punishment." Kong Yingda further explains: what is meant by "Shihhe is Qing" is that "Shih" means to bite, and "He" means to combine. If there is something blocking the mouth, it separates the upper and lower parts. If you bite off that obstruction, the upper and lower parts can be combined again, thus achieving "Qing." The name of this hexagram is established by the image of teeth, used to symbolize legal punishment. When there is something obstructing between upper and lower, one must use legal punishment to remove it, thus achieving smoothness, hence "Shihhe is Qing." What is meant by "utilizing legal punishment" is that using punishment to remove the obstruction, hence "utilizing legal punishment."

《彖》曰：頤中有物，曰“噬嗑”。頤中有物，齧而合之，“噬嗑”之義也。[疏]正義曰：此釋“噬嗑”名也。案：諸卦之《彖》，先標卦名，乃復言曰某卦、曰同人、曰大有、曰小畜之類是也。此發首不疊卦名者，若義幽隱者，先出卦名，後更以卦名結之，若具義顯露，則不先出卦名，則此“頤中有物曰噬嗑”之類，其事可知，故不先出卦名。此乃夫子因義理文勢，隨義而發，不為例也。噬嗑而亨。有物有間，不齧不合，無由“亨”也。[疏]正義曰：釋“亨”義，由“噬嗑”而得“亨”也。

The Commentary on the Judgment says: "In the mouth there is something, called 'Shi He'." When there is something in the mouth, it is called "Shi He." Wang Bi's commentary explains that when there is something in the mouth, it is bitten and broken down so that the upper and lower parts come together, which is the meaning of "Shi He." Kong Yingda further explains that this is explaining the name of the hexagram "Shi He." Note: For most other hexagrams, the Commentary on the Judgment first mentions the name of the hexagram and then says "says [the name of the hexagram]," such as "says Tong Ren," "says Da You," "says Xiao Xu," etc. Here, the name of the hexagram is not mentioned at the beginning because: if the meaning is deep and obscure, the name of the hexagram is mentioned first, and then the name is used to conclude; if the meaning is clear and obvious, the name is not mentioned first. In this case, "In the mouth there is something called Shi He" is a matter that is immediately understood, so the name is not mentioned first. This is how Confucius expressed himself according to the meaning and the flow of the text, not following a fixed format. The Commentary on the Judgment then says: "Shi He and success." Wang Bi's commentary explains that if there is something blocking the way, without biting it, the parts cannot come together, and thus there can be no "success." Kong Yingda further explains that this is explaining the meaning of "success" — success is achieved through "Shi He."

剛柔分動而明，雷電合而章。剛柔分動，不溷乃明，雷電併合，不亂乃章，皆“利用獄”之義。[疏]“剛柔分動”至“合而章”。正義曰：釋“利用獄”之義。剛柔既分，不相溷雜，故動而顯明也。雷電既合，而不錯亂，故事得彰著，明而且著，可以斷獄。剛柔分謂震剛在下，離柔在上。“剛柔”云“分”，“雷電”云“合”者，欲見“明”之與“動”，各是一事，故“剛柔”云“分”也。明、動雖各一事，相須而用，故“雷電”云“合”。但易之為體，取象既多。若取分義，則云“震下離上”。若取合義，則云離、震合體，共成一卦也。此釋二象“利用獄”之義也。○注“剛柔分動”至“用獄之義”。○正義曰：“雷電併合，不亂乃章”者，《彖》文唯云“雷電合”，注云“不亂乃章”者，不亂之文，以其上云“剛柔分”。“剛柔分”則是不亂，故云“雷電併合，不亂乃章”也。

The Commentary on the Judgment says: "The yin and yang are divided and thus movement and clarity arise; thunder and lightning combine and thus become evident." The yin and yang are separated between upper and lower, and through movement, clarity is produced; thunder and lightning combine and thus become apparent. Wang Bi's commentary explains: yin and yang are separated and thus movement occurs, not mixed together, so clarity arises; thunder and lightning combine and thus become evident, not confused, which is the principle of "using punishment." Kong Yingda's commentary explains from "the yin and yang are divided and move" to "combine and become evident." The正义 says: this is explaining the meaning of "using punishment." Since the yin and yang are separated and not mixed, movement becomes clear; since thunder and lightning combine and are not confused, the matter becomes evident. When both clarity and evidence are present, punishment can be applied. "The yin and yang are divided" refers to the yang of Zhen below and the yin of Li above. The yin and yang are said to be divided, while thunder and lightning are said to be combined, to show that "movement" and "clarity" are separate matters. Thus, the yin and yang are said to be divided. Although "movement" and "clarity" are separate, they depend on each other for use, so thunder and lightning are said to be combined. However, the principle of the Book of Changes takes many symbolic forms: if taking the divided aspect, it is said "Zhen below and Li above"; if taking the combined aspect, it is said that Li and Zhen combine to form a single hexagram. This explains the meaning of the two trigrams "using punishment." The following commentary explains Wang Bi's commentary from "the yin and yang are divided and move" to "the meaning of using punishment." The正义 says: the commentary says "thunder and lightning combine and are not confused, thus become evident." The original text of the Commentary on the Judgment only says "thunder and lightning combine," but the commentary adds "not confused, thus become evident." The origin of the words "not confused" is because the previous text said "the yin and yang are divided," which means not confused. Therefore, it says "thunder and lightning combine and are not confused, thus become evident."

柔得中而上行，雖不當位，“利用獄”也。謂五也。能為齧合而通，必有其主，五則是也。“上行”謂所之在進也。凡言“上行”，皆所之在貴也。雖不當位，不害用獄也。[疏]“柔得中”至“用獄也”。○正義曰：此釋爻有“利用獄”之義。陰居五位，是“柔得中”也。而“上行”者既居上卦，意在向進，故云“上行”。其德如此，雖不當位者，所居陰位，猶“利用獄”也。○注“謂五也”至“不害用獄也”。正義曰：凡言“上行”，皆所之在貴者，輔嗣此注，恐畏之適五位則是上行，故於此明之。凡言“上行”，但所之在進，皆曰“上行”，不是唯向五位，乃稱“上行”也。故《謙卦》序《彖》云：“地道卑而上行”，坤道體在上，故總云“上行”，不止也。又《損卦·彖》云：“損下益上曰上行。”是減下卦益上卦，謂之“上行”，是亦不據五也。然則此云“上行”，及《晉卦·彖》云“上行”，既在五位而又稱上行，則似若王者，雖見在尊位，猶意在欲進，仰慕三皇五帝可貴之道，故稱“上行”者也。

The Commentary on the Judgment says: "A flexible line attains the center and moves upward, even though it is not in the proper position, it is appropriate to use punishment in judicial matters." A flexible line attains the center and moves upward, even though it is not in the proper position, it is still appropriate to use punishment in judicial matters. Wang Bi's commentary explains that this refers to the sixth line in the fifth position. To achieve harmony and communication, there must be a person in charge, and the fifth line is that person. "Moving upward" means its direction is to advance; whenever "moving upward" is mentioned, it refers to its direction being towards a position of honor. Although it is not in the proper position, it does not hinder the use of punishment in judicial matters. Kong Yingda's commentary explains the passage from "flexible line attains the center" to "appropriate to use punishment in judicial matters." The commentary says: this explains the meaning of "appropriate to use punishment in judicial matters" in the line's position. A yin line in the fifth position is "flexible line attains the center"; it is said to "move upward" because it has already reached the upper trigram, yet its intention is still to advance, hence it is called "moving upward." Its virtue is like this; although it is "not in the proper position" — being a yin line in a yang position — it is still "appropriate to use punishment in judicial matters." The following commentary explains Wang Bi's notes from "referring to the fifth line" to "does not hinder the use of punishment in judicial matters." The commentary says: the note says "whenever 'moving upward' is mentioned, it refers to moving toward a position of honor," because Wang Bi was concerned that readers might understand "moving upward" only as reaching the fifth position. Therefore, he specially explains here: whenever "moving upward" is mentioned, as long as the direction is toward advancement, it can be called "moving upward," not only when it is directed toward the fifth position. Therefore, the Commentary on the Judgment of the Book of Changes says "the earth's path is low but moves upward," because the nature of the earth is above, so it is generally called "moving upward," without limitation. Also, the Commentary on the Judgment of the Book of Changes says "reducing the lower and benefiting the upper is called moving upward," which refers to reducing the lower trigram and benefiting the upper trigram, and is not specifically referring to the fifth position. Therefore, the "moving upward" mentioned here, as well as the "moving upward" mentioned in the Commentary on the Judgment of the Book of Changes, since it is already in the fifth position yet still called "moving upward," is like a king who, although currently in a position of honor, still wishes to advance further, yearning for the precious way of the Three Emperors and Five Kings, hence it is called "moving upward."

《象》曰：“雷電”“噬嗑”，先王以明罰敕法。[疏]正義曰：“雷電噬嗑”者，但噬嗑之象，其象在口。雷電非噬嗑之體，但“噬嗑”象外物，既有雷電之體，則雷電欲取明罰敕法，可畏之義，故連云“雷電”也。

The Image Commentary says: "The image of 'thunder and lightning' in '噬嗑' (Crushing the Bones) indicates that the former kings clarified punishments and established laws." Thunder and lightning together form the image of '噬嗑,' and the former kings took this as a model, using it to signify the severity of punishments and the strictness of laws. Kong Yingda explained further: the term 'thunder and lightning' in '噬嗑' refers to the image of the bone-crushing process, which is associated with the mouth and teeth. Thunder and lightning are not the actual essence of '噬嗑,' but rather, the hexagram uses external elements to express the formidable nature of enforcing punishments and laws. Therefore, it is mentioned together with 'thunder and lightning.'

初九：屨校滅趾，無咎。居無位之地以處刑初，受刑而非治刑者也。凡過之所始，必始於微，而後至於著。罰之所始，必始於薄，而後至於誅。過輕戮薄，故“屨校滅趾”，桎其行也。足懲而巳，故不重也。過而不改，乃謂之過。小懲大誡，乃得其福，故“無咎”也。“校”者，以木絞校者也，即械也，校者取其通名也。[疏]“初九”至“無咎”。○正義曰：“屨校滅趾”者，屨謂著而履踐也，校謂所施之械也。處刑之初，居無位之地，是“受刑”之人，“非治刑”之主。“凡過之所始，必始於微”，積而不已，遂至於著。“罰之所始”，必始於薄刑。薄刑之不巳，遂至於誅。在刑之初，過輕戮薄，必校之在足，足為懲誡，故不復重犯。故校之在足，巳沒其趾，桎其小過，誡其大惡，過而能改，乃是其福。雖復“滅趾”，可謂“無咎”，故言“屨校滅趾無咎”也。

The line statement of the initial line of the噬嗑 hexagram says: "The shoe-shaped wooden restraint covers the toes, no blame." A person is wearing a wooden restraint on his feet, which covers his toes, and there is no fault. Wang Bi's commentary explains that the initial line is in an unimportant position and is at the beginning of the application of punishment, meaning it is the person being punished, not the one administering the punishment. All mistakes begin with something small and then develop into something obvious; punishment also begins with light penalties and then leads to severe punishment. When the mistake is minor and the punishment is light, it is only "the shoe-shaped wooden restraint covers the toes," restraining his actions. This is enough for punishment, so there is no need for heavier punishment. If a person does not correct his mistake, that is called a fault. A small punishment can serve as a great warning, leading to good fortune, hence there is no blame. The term "校" refers to a wooden restraint made of wood, which is a type of punishment tool. "校" is used in a general sense. Kong Yingda's commentary explains from "initial line" to "no blame." The "正义" says: "The shoe-shaped wooden restraint covers the toes," "屦" means to wear and step on, and "校" refers to the wooden restraint applied. The initial line is at the beginning of punishment, in an unimportant position, meaning it is the person being punished, not the one in charge of punishment. "All faults begin with something small," and if accumulated, they become obvious; "punishment also begins with light penalties," and if continued, they lead to severe punishment. At the beginning of punishment, the mistake is minor and the punishment is light, so the wooden restraint is placed on the feet, and the feet are punished, which prevents further wrongdoing. The wooden restraint on the feet covers the toes, restraining the minor mistake and warning him not to commit great evil. Correcting a mistake is a blessing, so even though the toes are covered, it is still considered no blame. Therefore, the line statement says, "The shoe-shaped wooden restraint covers the toes, no blame."

《象》曰：“屨校滅趾”，不行也。過止於此。[疏]正義曰：釋“屨校滅趾”之義，猶著校滅沒其趾也。小懲大誡，故罪過止息不行也。六二：噬膚滅鼻，無咎。噬，齧也。齧者，刑剋之謂也。處中得位，所刑者當，故曰“噬膚”也。乘剛而刑，未盡順道，噬過其分，故“滅鼻”也。刑得所疾，故雖“滅鼻”而“無咎”也。“膚”者，柔脆之物也。[疏]正義曰：六二處中得位，是用刑者。所刑中當，故曰“噬膚”。膚是柔脆之物，以喻服罪受刑之人也。“乘剛而刑，未盡順道，噬過其分”，故至“滅鼻”，言用刑大深也。“無咎”者，用刑得其所疾，謂刑中其理，故“無咎”也。

The Image Commentary says: "The 'binding of the foot with wooden restraints and covering the toes' indicates that movement is not possible." Wang Bi's annotation explains that the mistake has reached its limit. Kong Yingda's commentary elaborates that this is explaining the meaning of "binding the foot with wooden restraints and covering the toes," which refers to wearing wooden restraints that cover the toes. A light punishment serves as a great warning, so the wrongdoing stops here and does not continue. The Line Statement of the sixth line in the噬嗑 hexagram says: "Biting the soft flesh and cutting off the nose, there is no blame." Biting the soft flesh to the point of cutting off the nose, there is no fault. Wang Bi explains that "噬" means to bite, and biting signifies the meaning of punishment and control. The sixth line is in the center and occupies the correct position, so the person being punished is exactly guilty, hence "biting the soft flesh." However, it oversteps by acting on the first line's strong line, and the punishment is not yet fully in accordance with the right path, so the biting goes beyond its proper limit, resulting in "cutting off the nose." The punishment hits the person's real weakness, so even though "the nose is cut off," there is no blame. The term "skin" refers to something soft and delicate. Kong Yingda further explains that the sixth line is in the center and occupies the correct position, so it is the side applying punishment, and the person being punished is exactly guilty, hence "biting the soft flesh." "Skin" is a soft and delicate thing, used as a metaphor for the person being punished. "Acting on a strong line and applying punishment without fully following the right path, exceeding the proper limit" leads to the situation of "cutting off the nose," meaning the punishment is too severe. However, there is no blame because the punishment hits the person's real weakness, meaning the punishment is appropriate and just, hence there is no fault.

《象》曰：“噬膚滅鼻”，乘剛也。[疏]正義曰：“乘剛”者，釋“噬膚滅鼻”之義，以其乘剛，故用刑深也。六三：噬臘肉，遇毒，小吝無咎。處下體之極，而履非其位，以斯食物，其物必堅。豈唯堅乎？將遇其毒。“噬”以喻刑人，“臘”以喻不服，“毒”以喻怨生。然承於四而不乘剛，雖失其正，刑不侵順，故雖“遇毒，小吝無咎”。[疏]正義曰：“噬臘肉”者，“臘”是堅剛之肉也。“毒”者，苦惡之物也。三處下體之上，失政刑人，刑人不服。若齧其“臘肉”，非但難齧，亦更生怨咎，猶噬臘而難入，復遇其毒味然也。三以柔不乘剛，刑不侵順道，雖有遇毒之吝，於德亦無大咎，故曰：“噬臘肉遇毒，小吝無咎”也。

The Image Commentary says: "The line statement 'eating flesh and breaking the nose' indicates that the line is riding on a strong line." Kong Yingda explains further that "riding on a strong line" is an explanation of the meaning of "eating flesh and breaking the nose." Because the line six in the second is riding on a strong line, the punishment is severe. The line statement of the噬嗑 hexagram, line six in the third, says: "Eating dried meat, encountering poison, slight hardship but no blame." Biting hard dried meat and encountering poison causes slight hardship but no fault. Wang Bi's commentary explains that line six in the third is at the extreme position of the lower trigram and is in an improper position. Using such a position to eat something, that thing must be hard. Not only is it hard, but it also encounters poison. "Eating" symbolizes applying punishment to people, "dried meat" symbolizes the person being punished resisting, and "poison" symbolizes the resulting resentment. However, line six in the third is above line nine in the fourth and does not ride on a strong line. Although it is in an improper position, the punishment does not violate the proper way, so even though it encounters poison, it is only slight hardship without blame. Kong Yingda further explains that "eating dried meat" refers to dried meat being hard, and "poison" refers to something bitter and evil. Line six in the third is at the top of the lower trigram, losing proper governance and punishing people. The person being punished resists, just like biting hard dried meat, which is not easy to bite and brings resentment, just as biting dried meat is difficult and also encounters bitter poison. Since line six in the third is a flexible line and does not ride on a strong line, the punishment does not violate the proper way. Although it encounters poison and causes slight hardship, it does not result in major fault, hence the line statement says "eating dried meat and encountering poison, slight hardship but no blame."

《象》曰：“遇毒”，位不當也。[疏]正義曰：“位不當”者，謂處位不當也。九四：噬乾胏，得金矢。利艱貞吉。雖體陽爻，為陰之主，履不獲中，而居其非位，以斯噬物，物亦不服，故曰“噬乾胏”也。金，剛也，矢，直也。“噬乾胏”而得剛直，可以利於艱貞之吉，未足以盡通理之道也。[疏]正義曰：“噬乾胏”者，乾胏是臠肉之乾者，履不獲中，居其非位，以斯治物，物亦不服，猶如“噬乾胏”然也。“得金矢”者，金，剛也。矢，直也。雖刑不能服物，而能得其剛直也。“利艱貞吉”者，既得剛直，利益艱難，守貞正之吉，猶未能光大通理之道，故《象》云“未光”也。

The Image Commentary says: "Meeting poison," is because of the improper position. Kong Yingda explains further that "improper position" refers to the position of the sixth line in the third place being inappropriate. The text of the Line Statement for the ninth line in the fourth place of the噬嗑 hexagram says: "Bite the dry meat with bone, obtain a metal arrow. It is advantageous to be persevering in uprightness and to attain good fortune." Biting the dry meat with bone, obtaining a metal arrow, it is advantageous to be persevering in uprightness and to attain good fortune. Wang Bi's commentary explains that although the ninth line in the fourth place is a yang line, it is the master of the group of yin lines. It is not in the central position and is in an improper position. Using such a position to bite, the object does not submit, hence "bite the dry meat with bone." "Metal" refers to its hardness, and "arrow" refers to its straightness. Biting the dry meat with bone and obtaining hardness and straightness, it is advantageous to be persevering in uprightness and to attain good fortune, but it is not yet sufficient to fully understand the principles of things. Kong Yingda further explains that "bite the dry meat with bone" refers to meat that has been cut into pieces and dried. The ninth line in the fourth place is not in the central position and is in an improper position. Using such a position to manage all things, all things do not submit, just like biting the dry meat with bone. "Obtain a metal arrow" refers to "metal" being hard and "arrow" being straight. Although using punishment cannot make people submit, one can obtain the virtue of hardness and straightness. "It is advantageous to be persevering in uprightness and to attain good fortune" means that having obtained hardness and straightness, it is advantageous to be persevering in uprightness and to attain good fortune, but it is still not sufficient to fully understand the principles of things, hence the Image Commentary says "not yet bright."

《象》曰：“利艱貞吉”，未光也。六五：噬乾肉，得黃金，貞厲無咎。乾肉，堅也。黃，中也。金，剛也。以陰處陽，以柔乘剛，以噬於物，物亦不服，故曰：“噬乾肉”也。然處得尊位，以柔乘剛而居於中，能行其戮者也。履不正而能行其戮，剛勝者也。噬雖不服，得中而勝，故曰“噬乾肉得黃金”也。己雖不正，而刑戮得當，故雖“貞厲”而“無咎”也。[疏]“《象》曰”至“貞厲無咎”。○正義曰：“噬乾肉”者，乾肉，堅也。以陰處陽，以柔乘剛，以此治罪於人，人亦不服，如似“噬乾肉”也。“得黃金”者，黃，中也。金，剛也。以居於中是黃也，“以柔乘剛”是金也。既中而行剛，“能行其戮，剛勝者”也。故曰“得黃金”也。“貞厲無咎”者，巳雖不正，刑戮得當，故雖貞正自危而無咎害。位雖不當，而用刑得當，故《象》云“得當”也。

The Image Commentary says: " 'It is advantageous to be persevering and upright, leading to good fortune,' because the light has not yet appeared." The text of the噬嗑 hexagram's fifth line says: "Bite dry meat, obtain golden metal, be upright and cautious, without blame." Biting dry meat, obtaining golden metal, being upright and cautious, without blame. Wang Bi's commentary explains: "Dry meat" takes its meaning from firmness, "yellow" takes its meaning from the center, and "metal" takes its meaning from firmness. The fifth line, which is a yin line in a yang position, uses a soft line to dominate a strong line, and with such a position, biting something, the thing does not yield, hence "bite dry meat." However, it is in a position of honor, using a soft line to dominate a strong line and being in the center of the upper trigram, it is a line capable of carrying out punishment. Although it is not in the proper position, it can carry out punishment, due to the strength of firmness. Although biting does not yield, it is able to overcome due to being in the center, hence "bite dry meat and obtain golden metal." Although it is not in the proper position, the punishment is carried out appropriately, so even though it is upright and cautious, there is no blame. Kong Yingda's commentary explains from "The Image says" to "upright and cautious without blame." The正义 says: what is meant by "bite dry meat" is that dry meat is firm; the fifth line, being a yin line in a yang position, using a soft line to dominate a strong line, uses such a position to punish people, and people do not yield, just like biting dry meat. What is meant by "obtain golden metal," "yellow" refers to the center, "metal" refers to firmness: being in the center of the upper trigram is "yellow," using a soft line to dominate a strong line is "metal." Being in the center and acting with firmness, this is exactly "being able to carry out punishment, where firmness prevails," hence "obtain golden metal." What is meant by "upright and cautious without blame," although it is not in the proper position, the punishment is carried out appropriately, so even though it is upright and cautious, it does not bring about blame. Although the position is not proper, the punishment is appropriate, hence the Image Commentary says "appropriate."

《象》曰：“貞厲無咎”，得當也。上九：何校滅耳，凶。處罰之極，惡積不改者也。罪非所懲，故刑及其首，至於“滅耳”，及首非誡，“滅耳”非懲，凶莫甚焉。[疏]“《象》曰”至“滅耳凶”。正義曰：“何校滅耳凶”者，“何”謂簷何，處罰之極，惡積不改，故罪及其首，何簷枷械，滅沒於耳，以至誥沒。以其聰之不明，積惡致此，故《象》云“聰不明”也。○注“處罰之極”至“凶莫甚焉”。○正義曰：“罪非所懲”者，言其惡積既深，尋常刑罪，非能懲誡，故云“罪非所懲”也。“及首非誡，滅耳非懲”者，若罪未及首，猶可誡懼歸善也。罪巳“及首”，性命將盡，非復可誡，故云“及首非誡”也。校既“滅耳”，將欲刑殺，非可懲改，故云“滅耳非懲”也。《象》曰：“何校滅耳”，聰不明也，聰不明，故不慮惡積，至於不可解也。

The Image Commentary says: " 'Zhen Li Wu Jiu' means being in the right place." The text of the噬嗑 hexagram's upper ninth line states: "Shoulder a wooden collar, covering the ears, calamity." Shouldering a wooden collar that covers the ears, resulting in calamity. Wang Bi's commentary explains that the upper ninth line is at the extreme of punishment, referring to someone who has accumulated evil but refuses to change. Ordinary punishments are insufficient to deter him, so punishment is applied to his head, resulting in the collar covering his ears; when punishment reaches the head, it is no longer a warning, and when the collar covers the ears, it is no longer a deterrent. There is no greater calamity than this. Kong Yingda's commentary explains from "The Image says" to "covering the ears, calamity." The正义 says: what is meant by "Shoulder a wooden collar, covering the ears, calamity" is that "He" refers to carrying or bearing; the upper ninth line is at the extreme of punishment, having accumulated evil but refusing to change, so punishment is applied to his head, with a collar on his shoulder, covering his ears, leading to the loss of his life. Because he is unable to hear clearly, having accumulated such evil, the Image Commentary says "the ear is not clear." The commentary then explains Wang Bi's notes from "the extreme of punishment" to "no greater calamity exists." The正义 says: the note refers to "the crime is not being punished," meaning that he has accumulated so much evil that ordinary punishments are insufficient to deter him, hence "the crime is not being punished." The note refers to "reaching the head is not a warning, covering the ears is not a deterrent," meaning: if punishment has not yet reached his head, he might still be frightened into goodness; once punishment "reaches the head," his life is at an end, and there is no warning left, hence "reaching the head is not a warning." Once the collar has already covered his ears, he is about to be executed, and there is no longer any possibility of reform, hence "covering the ears is not a deterrent." The Image Commentary says: "Shoulder a wooden collar, covering the ears," refers to the ear not being clear. Wang Bi's commentary explains that because he is unable to hear clearly, he ignores the accumulation of evil, leading to a state that cannot be saved.

離下艮上。賁：亨。小利有攸往。[疏]正義曰：“賁”飾也。以剛柔二象交相文飾也。“賁亨”者，以柔來文剛而得亨通，故曰“賁亨”也。“小利有攸往”者，以剛上文柔，不得中正，故不能大有所往，故云“小利有攸往”也。《彖》曰：賁“亨”，柔來而文剛，故“亨”。分剛上而文柔，故“小利有攸往”。剛柔不分，文何由生？故坤之上六來居二位，“柔來文剛”之義也。柔來文剛，居位得中，是以“亨”。乾之九二，分居上位，分剛上而文柔之義也。剛上文柔，不得中位，不若柔來文剛，故“小利有攸往”。

The hexagram of Qian is composed of Li at the bottom and Gen at the top. The hexagram statement says: "Bian: smooth. Small benefit in going forward." Bian means ornamentation, and it is smooth, so going forward brings small benefit. Kong Yingda explains: "Bian" means ornamentation, which is the mutual ornamentation of the yin and yang lines. The phrase "Bian is smooth" means that the yin line comes to ornament the yang line, thus achieving smoothness, hence "Bian is smooth." The phrase "small benefit in going forward" is because the yang line ascends to ornament the yin line, but does not reach the central position, so it cannot achieve great progress, hence "small benefit in going forward." The Commentary on the Judgment says: "Bian is smooth, because the yin line comes to ornament the yang line, hence 'smooth.' The yang line separates and ascends to ornament the yin line, hence 'small benefit in going forward.'" Wang Bi's annotation explains that if yin and yang are not separated, how can ornamentation arise? Therefore, the upper six of the Kun hexagram comes down to the second position, which is the meaning of "yin comes to ornament yang." When yin comes to ornament yang, it also occupies the central position, hence "smooth." The nine two of the Qian hexagram separates and ascends to the upper position, which is the meaning of "the yang line separates and ascends to ornament the yin line." The yang line ascends to ornament the yin line, but does not occupy the central position, which is less than the case of yin coming to ornament yang, hence "small benefit in going forward."

[疏]“《彖》曰”至“有攸往”。○正義曰：“賁亨柔來而文剛故亨”者，此釋“賁亨”之義。不直言“賁”連云“賁亨”者，由“賁”而致亨，事義相連也，若“大哉乾元”以“元”連“乾”者也。“柔來而文剛，故亨”，柔來文剛，以文相飾，是賁義也。相飾即有為亨，故云“賁亨”。“亨”之下不重，以“賁”字結之者，以“亨”之與“賁”相連而釋，所以“亨”下不得重結“賁”字。分剛上而文柔，故“小利有攸往”者，釋“小利有攸往”義。乾體在下，今分乾之九二，上向文飾坤之上六，是“分剛上而文柔”也。棄此九二之中，往居無立之地，棄善從惡，往無大利，故“小利有攸往”也。

Kong Yingda explains the Commentary on the Judgment from "The Commentary says" to "there is a place to go." The Justification states: The Commentary on the Judgment discusses "Bian is prosperous because the soft line comes and adorns the strong line, thus it is prosperous," which explains the meaning of the Hexagram Statement "Bian is prosperous." It does not merely mention the character "Bian" but combines it with "Bian is prosperous," because prosperity is brought about by "Bian," and the two things are connected in meaning, just as the Commentary on the Judgment of the Qian Hexagram says "How great is the Qian Yuan," combining "Yuan" with "Qian." "The soft line comes and adorns the strong line, thus it is prosperous" means that the soft line comes forward to adorn the strong line, and they adorn each other with ornamentation, which is exactly the meaning of "Bian." Mutual adornment naturally leads to prosperity, so it is said "Bian is prosperous." After the character "prosperous," the character "Bian" is not repeated again to conclude, because "prosperous" and "Bian" are explained together, so "prosperous" cannot be concluded again with "Bian." As for "the strong line goes upward and adorns the soft line, thus there is small benefit in going somewhere," this explains the meaning of "there is small benefit in going somewhere": The Qian element originally is at the bottom, but now the Qian line at the second position is separated and goes upward to adorn the Kun line at the top, which is "the strong line goes upward and adorns the soft line." It abandons the central position of the second line and goes to a place without support, which is abandoning good for evil, thus going to a place without great benefit, so it is said "there is small benefit in going somewhere."

○注“剛柔不分”至“小利有攸往”。○正義曰：坤之上六，何以來居二位不居於初三，乾之九二，何以分居上位不居於五者，乾性剛亢，故以巳九二居坤極；坤性柔順，不為物首，故以巳上六下居乾之二位也。且若柔不分居乾二，剛不分居坤極，則不得文明以止故也。又陽本在上，陰本在下，應分剛而下，分柔而上，何因分剛向上，分柔向下者，今謂此本泰卦故也。若天地交泰，則剛柔得交。若乾上坤下，則是天地否閉，剛柔不得交，故分剛而上，分柔而下也。

The correct explanation of Wang Bi's commentary from "The Yin and Yang are not differentiated" to "It is advantageous to go somewhere small" is as follows. The commentary says: Some people ask: Why does the upper sixth line of the Hexagram of Earth (Kun) come to occupy the second position instead of the first or third? Why does the nine in the second position of the Hexagram of Heaven (Qian) come to occupy the upper position instead of the fifth? This is because the nature of Heaven is strong and lofty, so it allows its nine in the second position to occupy the extreme position of the Earth (Kun) hexagram. The nature of Earth is gentle and yielding, so it does not take the position of the leader of all things, hence allowing its upper sixth line to descend and occupy the second position of the Heaven (Qian) hexagram. Moreover, if the soft does not occupy the second position of Heaven and the strong does not occupy the extreme position of Earth, the image of "civilization with stopping" cannot be formed. Another question is raised: Yang is naturally above, Yin is naturally below; thus, the strong should descend and the soft should ascend. Why here is it the opposite, with the strong ascending and the soft descending? The answer is: The Hexagram of Zhen (Brightness) originates from the Hexagram of Tai (Great Benefit). When Heaven and Earth interact, the strong and the soft can meet. If Heaven is above and Earth is below, it becomes the Hexagram of Pi (Opposition), where Heaven and Earth are closed off, and the strong and the soft cannot meet. Therefore, the strong must ascend and the soft must descend.

剛柔交錯，天文也。剛柔交錯而成文焉，天之文也。[疏]正義曰：天之為體，二象剛柔，剛柔交錯成文，是天文也。文明以止，人文也。止物不以威武而以文明，人之文也。[疏]正義曰：文明，離也；以止，艮也。用此文明之道，裁止於人，是人之文德之教，此賁卦之象。既有天文、人文，欲廣美天文、人文之義，聖人用之以治於物也。

The Commentary on the Judgment says: "The intermingling of firm and yielding elements constitutes the celestial phenomena." Wang Bi's annotation explains that the intermingling of firm and yielding elements forms a pattern, which is the celestial pattern. Kong Yingda elaborates: Heaven as a whole contains both firm and yielding aspects; the intermingling of firm and yielding elements forms a pattern, which is the celestial pattern. The Commentary on the Judgment also says: "Civilization with restraint constitutes the human phenomena." Wang Bi explains that restraining all things without using force but with civilization constitutes the human pattern. Kong Yingda elaborates: "Civilization" refers to the lower trigram Li (Fire), "with restraint" refers to the upper trigram Gen (Mountain); using this way of civilization to regulate and restrain people is the human virtue of education, which is precisely the image of the卦 of Zhen (Brightness). Since there is both celestial phenomena and human phenomena, the Commentary on the Judgment expands and praises the meaning of celestial and human phenomena, explaining that sages use them to govern all things.

觀乎“天文”，以察時變；觀乎“人文”，以化成天下。觀天之文，則時變可知也；觀人之文，則化成可為也。[疏]正義曰：“觀乎天文，以察時變”者，言聖人當觀視天文，剛柔交錯，相飾成文，以察四時變化。若四月純陽用事，陰在其中，靡草死也。十月純陰用事，陽在其中，齊麥生也。是觀剛柔而察時變也。“觀乎人文以化成天下”者，言聖人觀察人文，則《詩》、《書》、《禮》、《樂》之謂，當法此教而“化成天下”也。

The Commentary on the Judgment says: "By observing the celestial phenomena, one can discern the changes of time; by observing human culture, one can transform the world." Wang Bi's commentary explains: observing the patterns of heaven, one can understand the changes of the four seasons; observing the patterns of human culture, one can achieve the transformation of the world. Kong Yingda's commentary elaborates: "By observing the celestial phenomena to discern the changes of time" means that sages should observe the celestial phenomena, looking at the intermingling of the strong and the flexible, which form patterns, and thus discern the changes of the four seasons. For example, in the fourth month, when pure yang is in command, yin energy is already contained within it, causing the靡草 to wither; in the tenth month, when pure yin is in command, yang energy is already contained within it, causing the荠麦 to sprout. This is observing the interplay of strong and flexible to discern the sequence of time. "By observing human culture to transform the world" means that sages observe human culture, referring to the classics such as the Book of Poetry, the Book of Documents, the Book of Rites, and the Book of Music, which are the means of education and transformation, and should be emulated to "transform the world."

《象》曰：山下有火，賁。君子以明庶政，無敢折獄。處賁之時，止物以文明，不可以威刑，故“君子以明庶政”，而“無敢折獄”。[疏]正義曰：“山下有火賁”者，欲見火上照山，有光明文飾也。又取山含火之光明，象君子內含文明，以理庶政，故云“山有火賁”也。“以明庶政”者，用此文章明達以治理庶政也。“無敢折獄”者，勿得直用果敢，折斷訟獄。

The Image Commentary says: "Under the mountain there is fire, which is the image of Zhen. The gentleman uses it to clarify various government affairs, and dares not decide lawsuits." Under the mountain there is fire, which is the image of the Zhen hexagram; the gentleman takes it as a model, using civilization to govern all kinds of administrative matters, and dares not use it to decide lawsuits. Wang Bi's commentary explains: in the time of the Zhen hexagram, restraining all things should be done through civilization, not through harsh punishments, so "the gentleman uses it to clarify various government affairs" and "dares not decide lawsuits." Kong Yingda further explains: what is meant by "under the mountain there is fire, Zhen" is that the fire's light shines upward to illuminate the mountain, symbolizing the image of brightness and adornment; also, the mountain contains the brightness of fire, symbolizing the gentleman who internally possesses the virtue of civilization, using it to govern various administrative matters. Therefore, it is said "the mountain has fire, Zhen." What is meant by "using it to clarify various government affairs" is using this brilliance and clarity to manage numerous state affairs. What is meant by "dares not decide lawsuits" is that one should not rely solely on decisive spirit to judge disputes.

初九：賁其趾，舍車而徒。在賁之始，以剛處下，居於無位，棄於不義，安夫徒步以從其志者也。故飾其趾，舍車而徒，義弗乘之謂也。[疏]正義曰：在《賁》之始，以剛處下，居於無位之地，乃棄於不義之車，而從有義之徒步，故云“舍車而徒”。以其志行高絜，不苟就輿乘，是以義不肯乘，故《象》云“義弗乘”也。《象》曰：“舍車而徒”，義弗乘也。

The line statement of the first line of the Qian hexagram says, "He decorates his toes and abandons the carriage to walk on foot." Wang Bi explains that the initial line is at the beginning of the Qian hexagram, with a yang line in the lower position, residing in a place without official position. Therefore, it prefers to abandon things that are not in accordance with righteousness and chooses to walk on foot, following his own will. Thus, he decorates his toes and abandons the carriage to walk on foot, which is precisely the meaning of not being appropriate to ride. Kong Yingda elaborates that the initial line is at the beginning of the Qian hexagram, with a yang line in the lower position, residing in a place without official position. Therefore, he abandons the carriage, which is not in accordance with righteousness, and chooses to walk on foot, which is in accordance with righteousness. Because his aspirations are noble and pure, he refuses to be hypocritical and ride a carriage. This is due to righteousness and his refusal to ride, so the Image Commentary says, "Righteousness does not permit riding." The Image Commentary says, "Abandoning the carriage and walking on foot" means that it is not appropriate to ride according to righteousness.

六二：賁其須。得其位而無應，三亦無應，俱無應而比焉，近而相得者也。“須”之為物，上附者也。循其所履以附於上，故曰“賁其須”也。[疏]正義曰：“賁其須”者，須是上須於面，六二常上附於三，若似賁飾其須也。循其所履，以附於上，與上同為興起，故《象》云“與上興”也。《象》曰：“賁其須”，與上興也。

The Line Statement of the second line of the Gen hexagram says: "He decorates his beard." Wang Bi explains that the second line occupies the correct position but has no corresponding line, and the third line also has no corresponding line. Both have no corresponding lines but are adjacent to each other, thus forming a relationship of mutual benefit through proximity. The beard is something that grows upward; the second line follows its position and attaches itself to the third line above, hence "He decorates his beard." Kong Yingda elaborates that the beard grows on the face and grows upward. The second line constantly attaches itself upward to the third line, just as one decorates his beard. It follows its position and attaches itself to the one above, rising together with it, hence the Image Commentary says "rising together with the superior." The Image Commentary says "He decorates his beard," meaning rising together with the superior.

九三：賁如濡如，永貞吉。處下體之極，居得其位，與二相比，俱履其正，和合相潤，以成其文者也。既得其飾，又得其潤，故曰“賁如濡如”也。永保其貞，物莫之陵，故曰“永貞吉”也。[疏]正義曰：“賁如濡如”者，賁如，華飾之貌。濡如，潤澤之理。居得其位，與二相比，和合文飾，而有潤澤，故曰：“賁如濡如”。其美如此，長保貞吉，物莫之陵，故《象》云：“永貞之吉，終莫之陵”也。《象》曰：“永貞”之“吉”，終莫之陵也。

The text of the Qian (Zhen) hexagram's third line says: "Beren ruru, yong zhen ji." Ornamentation is added and it is also moistened, and if one maintains uprightness for a long time, it will be auspicious. Wang Bi's commentary explains that the third line is at the extreme position of the lower trigram and is in the correct position, adjacent to the sixth line. Both lines are in the correct position and harmonize with each other, thus achieving ornamentation and moistening. Therefore, it is said "Berenu ru." Having achieved ornamentation and moistening, it is said "Berenu ru." Being so beautiful, if one maintains uprightness for a long time, external things cannot oppress it, hence "yong zhen ji." Kong Yingda's commentary elaborates that "Berenu ru" refers to the appearance of ornamentation and the state of being moistened. The third line is in the correct position and adjacent to the sixth line, harmonizing and achieving ornamentation, and also being moistened, hence "Berenu ru." Its beauty is thus achieved, and if one maintains uprightness for a long time, external things cannot oppress it, so the Image Commentary says "yong zhen ji, zhong mo zhi ling." The Image Commentary says: "The auspiciousness of 'yong zhen' is that ultimately no one can oppress it."

六四：賁如皤如，白馬翰如。匪寇，婚媾。有應在初而閡於三，為己寇難，二志相感，不獲通亨，欲靜則疑初之應，欲進則懼三之難，故或飾或素，內懷疑懼也。鮮絜其馬，“翰如”以待，雖履正位，未敢果其志也。三為剛猛，未可輕犯，匪寇乃婚，終無尤也。[疏]“《象》曰永貞之吉”至“匪寇婚媾”。正義曰：“賁如皤如”者，皤是素白之色。六四有應在初，欲往從之，三為已難，故已猶豫。或以文絜，故“賁如”也；或守質素，故“皤如”也。“白馬翰如”者，但鮮絜其馬，其色“翰如”，徘徊待之，未敢輒進也。“匪寇婚媾”者，若非九三為已寇害，乃得與初為婚媾也。

The text of the Qian hexagram's fourth line says: "Beren like white, a white horse galloping forward. Not a robber, but a marriage partner." Either adorned or plain white, the white horse is clean and bright; the one coming is not a robber, but a suitor. Wang Bi's commentary explains that the fourth line corresponds with the first line, but is blocked by the third line. The third line becomes its own trouble. The two parties have mutual feelings but cannot communicate. Wanting to be calm, it is still attached to the corresponding first line; wanting to move forward, it fears the difficulty from the third line. Therefore, it sometimes decorates, sometimes remains plain, with inner doubt and fear. It keeps the horse clean and bright, waiting with eagerness, though it is in a proper position, it still dares not act rashly. The third line is strong and cannot be easily approached. Waiting for the arrival of not a robber but a marriage partner, it ultimately has no mistake. Kong Yingda's commentary explains from "The Image says: 'Everlasting sincerity brings good fortune'" to "Not a robber, but a marriage partner." The commentary says: "Beren like white" refers to "white" as plain white. The fourth line corresponds with the first line, wanting to go forward, but the third line blocks it, so it hesitates. Sometimes it is concerned with decoration and beauty, hence "Beren"; sometimes it holds to plainness and white, hence "皤如." "A white horse galloping forward" means keeping the horse clean and bright, with its coat "huan ru," hesitating to move forward. "Not a robber, but a marriage partner" means that if the third line were not a trouble, it could form a marriage with the first line.

《象》曰：六四當位，疑也。“匪寇，婚媾”，終無尢也。[疏]正義曰：“六四當位疑”者，以其當位，得與初為應，但礙於三，故遲疑也。若不當位，則與初非應，何須欲往而致遲疑也？“匪寇婚媾，終無尢”者，釋“匪寇婚媾”之義。若待匪有寇難乃為婚媾，則終無尢過。若犯寇難而為婚媾，則終有尢也。

The Image Commentary says: "Six in the Fourth is in the right position, hence there is doubt. 'Not a bandit, but a marriage partner,' in the end there will be no blame." Kong Yingda elaborates that the phrase "Six in the Fourth is in the right position and thus doubtful" means that because it is in the proper position, it can form the correct correspondence with Nine at the Beginning. However, it is obstructed by Nine in the Third, hence the hesitation. If it were not in the right position, it would not correspond with Nine at the Beginning in the first place, so why would there be hesitation? The phrase "Not a bandit, but a marriage partner, in the end there will be no blame" explains the meaning of "Not a bandit, but a marriage partner." If the marriage is completed when there is no danger, there will be no mistake; but if the marriage is completed while facing danger, there will be a mistake.

六五：賁于丘園，束帛戔戔。吝，終吉。處得尊位，為飾之主，飾之盛者也。施飾於物，其道害也。施飾丘園，盛莫大焉，故賁於束帛，丘園乃落，賁于丘園帛，乃“戔戔”。用莫過儉，泰而能約，故必“吝”焉乃得終吉也。[疏]“六五，賁于丘園”至“終吉”。○正義曰：“賁于丘園”者，丘園是質素之處。六五“處得尊位，為飾之主”。若能施飾在於質素之處，不華侈費用，則所束之帛，“戔戔”眾多也。“吝終吉”者，初時儉約，故是其“吝”也。必儉約之“吝”，乃得“終吉”，而有喜也，故《象》云“六五之吉，有喜”也。

The text of the Qian (Gentle) hexagram's sixth line says: "Beneath the hill and garden, bundles of silk are meager. There is a sense of limitation, but ultimately it brings good fortune." Applying ornamentation to simple places like hills and gardens, the bundles of silk accumulate in abundance; at first it seems stingy, but in the end it brings good fortune. Wang Bi's commentary explains that the sixth line is in a noble position and is the main subject of ornamentation. The greatest ornamentation is achieved when it is applied to simple things. Applying ornamentation to objects harms the way; applying it to simple places like hills and gardens achieves the greatest beauty. Therefore, if ornamentation is applied to silk and treasures, the simplicity of the hills and gardens is lost; if ornamentation is applied to the hills and gardens, the silk becomes meager. There is no better measure than frugality. Being in a prosperous state while restraining oneself, this 'limitation' is necessary to ultimately achieve good fortune. Kong Yingda's commentary explains from "Sixth line, Gentle beneath the hill and garden" to "ultimately good fortune." The justice says: "Gentle beneath the hill and garden" refers to simple and pure places. The sixth line is in a noble position and is the main subject of ornamentation. If ornamentation is applied to simple things without extravagance, the bundles of silk will be meager. "Limitation ultimately brings good fortune" means that at first there is frugality and restraint, hence the 'limitation'; precisely because of this frugal 'limitation,' one can achieve 'ultimate good fortune' and rejoice. Therefore, the Image Commentary says, "The good fortune of the sixth line brings joy."

○注“處得尊位”至“乃得終吉也”。○正義曰：“為飾之主，飾之盛者”，若宮室輿服之屬，五為飾主。若施設華飾在於輿服宮館之物，則大道損害也。“施飾丘園盛莫大焉”者，丘謂丘墟，園謂園圃。唯草木所生，是質素之處，非華美之所。若能施飾，每事質素，與丘園相似，“盛莫大焉”。故“賁於束帛，丘園乃落”者，束帛，財物也。舉束帛言之，則金銀珠玉之等皆是也。若賁飾於此束帛，珍寶則素質之道乃隕落，故云“丘園乃落”也。“賁于丘園，帛乃戔戔”者，設飾在於丘園質素之所，則不靡費財物，束帛乃“戔戔”眾多也。諸儒以為若賁飾束帛，不用聘士，則丘園之上乃落也。若賁飾丘園之士與之，故束帛乃“戔戔”也。諸家注《易》，多為此解。但今案：輔嗣之《注》全無聘賢之意，且爻之與《象》，亦無待士之文。輔嗣云：“用莫過儉，泰而能約，故必吝焉，乃得終吉。”此則普論為國之道，不尚華侈，而貴儉約也。若從先師，唯用束帛招聘丘園，以儉約待賢，豈其義也？所以漢聘隱士，或乃用羔雁玄纁，蒲輪駟馬，豈止“束帛”之間，而云儉約之事？今觀《注》意，故為此解耳。

The commentary explains Wang Bi's annotations from "being in a position of honor" to "thus achieving a favorable outcome." The correct interpretation says: the annotations discuss "the master of ornamentation, the most elaborate ornamentation," referring to palaces, carriages, clothing, and similar items; the sixth line in the fifth position is the master of these ornaments. If elaborate adornments are applied to carriages, clothing, palaces, and pavilions, the great way is harmed. The annotations also say "adorn the hills and gardens, and nothing is greater than this," where "hills" refers to hills and ruins, and "gardens" refers to garden plots, which only grow grass and trees, being simple and pure places, not places of ornamentation. If ornamentation is applied and everything remains simple, resembling hills and gardens, then "nothing is greater than this." The annotations also say "adorn with bundles of silk, and the hills and gardens will fall," where "bundles of silk" refer to wealth, taking bundles of silk as an example, which includes gold, silver, jewels, and so on. If ornamentation is applied to these bundles of silk and treasures, the essence of simplicity is lost, hence "the hills and gardens will fall." The annotations also say "adorn the hills and gardens, and the bundles of silk will be meager," meaning placing ornamentation in such simple places will not waste resources, so the bundles of silk naturally become "meager" in number. Various earlier scholars believed: if bundles of silk are used for ornamentation but not used to hire virtuous men, the recluses in the hills and gardens will decline; if used to adorn the virtuous men in the hills and gardens and give them bundles of silk, then the bundles of silk will be "meager" in number. Most interpretations of the Book of Changes are like this. However, upon examining Wang Fushis' annotations, there is entirely no mention of hiring virtuous men, and neither the line statement nor the image commentary contain any words about honoring virtuous men. Wang Fushis says "use nothing more than frugality, being prosperous yet restrained, thus inevitably being stingy, and thus achieving a favorable outcome," which is a general discussion on governing the country, not valuing extravagance but valuing frugality. If we follow the interpretation of earlier scholars, using bundles of silk only to hire recluses in the hills and gardens, treating them with frugality, how can this be reasonable? During the Han dynasty, when they recruited recluses, they sometimes used lambs, geese, and bundles of silk in black and red, and sent them with straw-wheeled carts and four-horse carriages, not just "bundles of silk," how can this be considered frugal? Now following the original meaning of the annotations, we have given the above explanation.

《象》曰：六五之“吉”，有喜也。上九：白賁，無咎。處飾之終，飾終反素，故在其質素，不勞文飾而“無咎”也。以白為飾，而無患憂，得志者也。[疏]正義曰：“白賁無咎”者，“處飾之終”，飾終則反素，故在其質素，不勞文飾，故曰：“白賁無咎”也。守志任真，得其本性，故《象》云“上得志”也。言居上得志也。《象》曰：“白賁無咎”，上得志也。

The Image Commentary says: The "auspiciousness" of the line Six in the Fifth is due to a joyful situation. The text of the Cai (Brightness) hexagram, at the line Nine at the Top, states: "White brightness, no blame." Using white as ornamentation, there is no fault. Wang Bi's commentary explains: Nine at the Top is at the end of ornamentation. When ornamentation reaches its limit, it returns to simplicity, so it remains in its own essence, without the need for ornamentation, thus having no blame. To adorn with white without worry is to achieve one's aspirations. Kong Yingda's commentary elaborates: The phrase "white brightness, no blame" refers to being at the end of ornamentation. When ornamentation reaches its limit, it returns to simplicity, so it remains in its essence, without the need for ornamentation, hence "white brightness, no blame." It maintains its aspirations and remains true to its nature, thus attaining its inherent nature. Therefore, the Image Commentary says "achieving one's aspirations," meaning being in a high position and fulfilling one's aspirations. The Image Commentary says "white brightness, no blame" refers to being in a high position and fulfilling one's aspirations.

坤下艮上。剝：不利有攸往。[疏]正義曰：“剝”者，剝落也。今陰長變剛，剛陽剝落，故稱“剝”也。小人既長，故“不利有攸往”也。《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。“坤”順而“艮”止也。所以“順而止之”，不敢以剛止者，以觀其形象也。強亢激拂，觸忤以隕身，身既傾焉。功又不就，非君子之所尚也。

The hexagram Bao consists of the trigram Kun (Earth) below and Gen (Mountain) above. The hexagram statement says: "Bao: It is not advantageous to go forward." During the time of decline, it is not beneficial to proceed. Kong Yingda explains: "Bao" means decline. At this time, Yin energy grows and transforms the strong lines into weak ones, and the strong Yang is being declined, hence it is called "Bao." Since the petty people have already grown strong, it is not advantageous to go forward. The Commentary on the Judgment says: "Bao means decline, the soft transforming the strong. 'It is not advantageous to go forward' because the petty people have grown strong. 'Following the smooth and stopping it' refers to observing the image. The gentleman values the waxing and waning, the full and empty, which is the way of Heaven." Wang Bi's commentary explains that the lower trigram "Kun" represents following, and the upper trigram "Gen" represents stopping. The reason for "following the smooth and stopping it" is that one should not use strength to stop it, but rather observe the appearance and demeanor of the other. If one acts forcefully, defiantly, and opposes, it may offend the superior and lead to loss of life. Once the body is ruined, the achievements will also be lost. This is not what the gentleman values.

[疏]“彖曰”至“天行也”。○正義曰：“剝，剝也”者，釋剝卦名為“剝”，不知何以稱“剝”，故釋云“剝”者解“剝”之義，是陰長解剝於陽也。“柔變剛”者，釋所以此卦名剝之意也。“不利有攸往，小人道長”者，此釋“不利有攸往”之義。小人道長，世既闇亂，何由可進？往則遇災，故“不利有攸往”也。“順而止之觀象”者，明在剝之時，世既無道，君子行之，不敢顯其剛直，但以柔順止約其上，唯望君上形象，量其顏色而止也。“君子尚消息盈虛天行”者，解所以在剝之時，順而止之。觀其顏色形象者，須量時制變，隨物而動。君子通達物理，貴尚消息盈虛，道消之時，行消道也，道息之時，行息道也；在盈之時，行盈道也；在虛之時，行虛道也。若值消虛之時，存身避害，“危行言遜”也。若值盈息之時，極言正諫，建事立功也。“天行”謂逐時消息盈虛，乃天道之所行也。春夏始生之時，天氣盛大，秋冬嚴殺之時，天氣消滅，故云“天行”也。

Kong Yingda explains the section from "Tuan says" to "the movement of heaven" in the Commentary on the Judgment. The correct interpretation says: "Pei, meaning to peel off," explains why the hexagram is called "Pei." Readers may not know why it is called "Pei," so the Commentary on the Judgment clarifies that "Pei" means to peel off, referring to the growth of yin and the peeling away of yang lines. "The transformation of softness into strength" explains the reason for the name "Pei." "It is not advantageous to go on a journey; the way of the petty person is growing longer" explains the meaning of "it is not advantageous to go on a journey." The way of the petty person is growing, the world is already in disorder, where can the gentleman go to advance? To go forward would bring disaster, hence "it is not advantageous to go on a journey." "Following and stopping, observing the image" indicates that in a time of peeling off, the world is already without virtue, so the gentleman does not dare to display his integrity, but instead uses softness to stop and restrain those above, observing the expression of the ruler, estimating his color and stopping at the right time. "The gentleman values the waxing and waning, the full and the empty, as the movement of heaven" explains why, in the time of peeling off, one should follow and stop, and observe the expression of the ruler. One must measure the situation and make flexible adjustments, acting according to the circumstances. The gentleman understands the principles of things, values the waxing and waning, the full and the empty. When the way is declining, one should act in accordance with decline; when the way is resting, one should act in accordance with rest; when one is in fullness, one should act in accordance with fullness; when one is in emptiness, one should act in accordance with emptiness. If one encounters a time of decline and emptiness, one should preserve oneself and avoid disaster, as said in the Analects of Confucius, "acting with integrity and speaking humbly." If one encounters a time of fullness and growth, one should speak out honestly and establish achievements. "The movement of heaven" refers to the waxing and waning, the full and the empty, following the sequence of time, which is the movement of the heavenly way. In spring and summer, when all things are newly born, the weather is grand; in autumn and winter, when all things are declining, the weather is reduced. Hence it is said "the movement of heaven."

○注“坤順而艮止也”至“君子之所尚也”。○正義曰：“非君子之所尚”者，不逐時消息盈虛，於無道之時，剛亢激拂，觸忤以隕身；身既傾隕，功又不就，“非君子之所尚也”。《象》曰：山附於地，剝。上以厚下安宅。“厚下”者，無不見剝也。“安宅”者，物不失處也。“厚下安宅”，治“剝”之道也。[疏]正義曰：“山附於地剝”者，山本高峻，今附於地，即是剝落之象，故云“山附於地剝”也。“上以厚下安宅”者，剝之為義，從下而起，故在上之人，當須豐厚於下，安物之居，以防於剝也。

The commentary explains Wang Bi's annotation from "Kun is yielding and Gen is still" to "This is what a gentleman values." The correct interpretation says: the annotation discusses "not what a gentleman values," meaning not acting in accordance with the times, but instead forcefully asserting oneself in times of disorder, being overly vigorous and rebellious, thus offending the sovereign and losing one's life. Once one's body is ruined, one's achievements also fail, hence "this is not what a gentleman values." The Image Commentary says: "Mountains attached to the earth, this is the trigram of Pei. The superior person takes this as a model, to enrich the people below and to secure their dwelling." Mountains attaching to the earth represent the trigram of Pei; those in superior positions should take this as a model, to enrich the people below and to secure their dwelling. "Enriching the people below and securing their dwelling" is the proper way to govern a time of decline. Kong Yingda further explains: "Mountains attached to the earth, this is Pei." Mountains are originally lofty, but now they are attached to the earth, which is the image of decline, hence "mountains attached to the earth, this is Pei." "The superior person enriches the people below and secures their dwelling" means that the principle of decline originates from below, so those in superior positions should enrich the people below and secure the dwelling of all things, thus preventing decline.

初六：剝床以足，蔑貞凶。床者，人之所以安也。“剝床以足”，猶云剝床之足也。“蔑”猶削也。剝床之足，滅下之道也。下道始滅，剛隕柔長，則正削而凶來也。[疏]正義曰：“剝床以足”者，床者人之所以安處也。在剝之初，剝道從下而起，剝床之足，言床足已“剝”也。下道始滅也。“蔑貞凶”者，蔑，削也。貞，正也。下道既蔑，則以侵削其貞正，所以“凶”也。《象》曰：“剝床以足”，以滅下也。[疏]正義曰：“釋剝床以足”之義。床在人下，足又在床下。今剝床之足，是盡滅於下也。

The Line Statement of the first line of the Bao hexagram says: "Peeling the bed from the foot, destroying the correct path brings misfortune." Peeling the bed starts from the foot, damaging the correct path, leading to danger. Wang Bi's commentary explains that the bed is something people use for rest. "Peeling the bed from the foot" means peeling off the foot of the bed. "Mie" is like "sharpening" or "cutting away." Peeling off the foot of the bed signifies the beginning of destruction at the lower part; once the lower part is destroyed, the strong line falls and the weak line grows, thus the correct path is cut away, leading to misfortune. Kong Yingda further explains: "Peeling the bed from the foot" refers to the bed being a place for people to rest; at the beginning of the Bao hexagram, the process of peeling starts from the lower part, peeling the foot of the bed means the foot of the bed has already been peeled, indicating the beginning of destruction at the lower part. As for "destroying the correct path," "mie" means cutting away, and "zheng" means the correct path; once the lower part has been cut away, it will further cut away the correct path, hence "misfortune." The Image Commentary says: "Peeling the bed from the foot" means destroying the lower part. Kong Yingda further explains this meaning: the bed is below a person, and the foot of the bed is below the bed; now peeling off the foot of the bed is exactly cutting away the lower part completely.

六二，剝床以辨，蔑貞凶。“蔑”猶甚極之辭也。辨者，足之上也。剝道浸長，故“剝”其辨也。稍近於“床”，轉欲滅物之所處，長柔而削正。以斯為德，物所棄也。[疏]“六二”至“蔑貞凶”。○正義曰：“剝床以辨”者，辨，謂床身之下，無足之上，足與床身分辨之處也。今剝落侵上，乃至於“辨”，是漸近人身，故云“剝床以辨”也。“蔑貞凶”者，蔑，削也。削除中正之道，故“凶”也。初六“蔑貞”，但小削而已，六二“蔑貞”，是削之甚極，故更云“蔑貞凶”也。長此陰柔，削其正道，以此為德，則物之所棄。故《象》云“未有與”也。言無人與助之也。

The Line Statement of the Sixth Line of the Bao hexagram says: "Bao chu yi bian, mie zhen xiong." This means that the bed is being stripped away up to the part above the foot of the bed, damaging the upright path and resulting in misfortune. Wang Bi's commentary explains that "mie" is a term indicating extreme degree. "Bian" refers to the part above the foot of the bed. The process of stripping away gradually progresses, so it reaches "bian"; it has already slightly approached the body, and is about to eliminate the place where people rest. Cultivating excessive yin and damaging the upright path, and taking this as one's virtue, will lead to being abandoned by all things. Kong Yingda's commentary explains from "Six in the Second" to "mie zhen xiong." The Justification says: "Bao chu yi bian" refers to the part below the bed frame and above the foot, the boundary between the bed frame and the foot. Now the stripping is moving upward, having reached "bian," which is gradually approaching the body, hence "bao chu yi bian." As for "mie zhen xiong," "mie" means to cut away, removing the upright path, hence "xiong." The First Six says "mie zhen," which is only a slight damage; the Sixth Two says "mie zhen," which is damage to the extreme, hence again saying "mie zhen xiong." Cultivating such excessive yin and damaging its upright path, and taking this as one's virtue, will lead to being abandoned by all things, hence the Image Commentary says "wei you yu," meaning no one is willing to help it.

○注“蔑猶甚極”至“物所棄也”。○正義曰：“蔑猶甚極之辭”者，初既稱“蔑”，二又稱“蔑”，“蔑”上覆“蔑”，此為蔑甚極，故云“蔑猶甚極之辭”也。“蔑”謂微蔑，物之見削，則微蔑也，故以“蔑”為“削”。“稍近於床轉欲蔑物之處”者，物之所處謂床也。今剝道既至於辨，在床體下畔之間，是將欲滅床，故云“轉欲滅物之所處”也。《象》曰：“剝床以辨”，未有與也。

The commentary explains that "蔑" means extreme reduction, because "蔑" is used for the first time in "初六" and again in "六二," so "蔑" is used twice, indicating extreme reduction, hence "蔑犹甚极之辞." "蔑" means slight reduction, and when things are reduced, they become small, so "蔑" is interpreted as "cutting down." The commentary says "稍近於床，转欲蔑物之处," meaning that the place where people rest is the bed; now the process of decline has reached "辨," which is at the lower edge of the bed, and it is about to destroy the entire bed, so it is said "转欲灭物之所处." The "Image Commentary" says, "剥床以辨," meaning that there is no one to help yet.

六三：剝之，無咎。與上為應，群陰剝陽，我獨協焉，雖處於剝，可以“無咎”。[疏]正義曰：六三與上九為應，雖在剝陽之時，獨能與陽相應，雖失位處剝而“無咎”也。《象》曰：“剝之，無咎”，失上下也。三上下各有二陰，而二獨應於陽，則“失上下”也。[疏]正義曰：釋所以無咎之義。上下群陰皆悉剝陽也，己獨能違失上下之情而往應之，所以“無咎”也。

The Line Statement of the sixth line in the third position of the Bao hexagram says: "Bao, no blame." Being in a state of decline does not result in fault. Wang Bi's commentary explains that the sixth line corresponds with the ninth line above, while all the yin lines are stripping away the yang lines. Only this line corresponds with the yang line, so even though it is in a time of decline, it can still have no blame. Kong Yingda's commentary elaborates that the sixth line forms a correct correspondence with the ninth line above. Although it is during the time when all the yin lines are stripping away the yang lines, it alone can correspond with the yang line. Therefore, even though it is out of position and in a state of decline, it still has no blame. The Image Commentary says: "Bao, no blame," because it goes against the upper and lower yin lines. Wang Bi's commentary explains that the sixth line has two yin lines above and below it, yet this line alone corresponds with the yang line. This is called "losing the upper and lower." Kong Yingda elaborates that this explains the reason for having no blame: all the upper and lower yin lines are stripping away the yang lines, yet this line alone goes against the intention of the upper and lower yin lines to correspond with the yang line, hence "no blame."

六四：剝床以膚，凶。初二剝床，民所以安，未剝其身也。至四剝道浸長，床既剝盡，以及人身，小人遂盛，物將失身，豈唯削正，靡所不凶。[疏]正義曰：四道浸長，剝床已盡，乃至人之膚體，物皆失身，所以凶也。《象》曰：“剝床以膚”，切近災也。[疏]正義曰：“切近災”者，其災已至，故云“切近災”也。

The Line Statement of the sixth line in the fourth position of the Bao hexagram says: "Bao chuang yi fu, xiong." The bed has been stripped down to the skin, which is ominous. Wang Bi's commentary explains that in the first line and the second line, the stripping affects the bed, which is something the common people use for their comfort, and it has not yet reached the person's body. By the fourth line, the process of stripping gradually intensifies, and the bed has already been completely stripped away, thus affecting the person's body; the petty people then become powerful, and all things will lose their essence, not only damaging the upright and correct but leading to danger everywhere. Kong Yingda elaborates that by the fourth line, the process of stripping gradually grows, the bed has already been completely stripped away, thus extending to the person's skin and body, and all things can no longer preserve themselves, hence the ominous situation. The Image Commentary says: "Bao chuang yi fu" indicates that the disaster is already close at hand. Kong Yingda explains that the phrase "cutting near disaster" means that the disaster has already arrived, hence it is said "cutting near disaster."

六五：貫魚，以宮人寵，無不利。處剝之時，居得尊位，為“剝”之主者也。“剝”之為害，小人得寵，以消君子者也。若能施寵小人，於宮人而己，不害於正，則所寵雖眾，終無尤也。“貫魚”謂此眾陰也，駢頭相次，似“貫魚”也。[疏]正義曰：“貫魚以宮人寵”者，處得尊位，“為剝之主”，剝之為害，小人得寵以消君子。“貫魚”者，謂眾陰也。駢頭相次，似若貫穿之魚。此六五若能處待眾陰，但以宮人之寵相似。宮人被寵，不害正事，則終無尤過，無所不利，故云“無不利”。故《象》云“終無尤也”。《象》曰：“以宮人寵”，終無尤也。

The Line Statement of the sixth line in the fifth position of the "Bao" hexagram says: "They are like a string of fish, giving favor only to the palace attendants, which brings no disadvantage." This refers to the orderly arrangement of the lines, like a string of fish, and limiting favor to the palace attendants, which does not harm the right path. Wang Bi explains that the sixth line in the fifth position is in the time of decline and holds a position of honor, making it the main line of the "Bao" hexagram. The harm of "Bao" lies in the favor given to petty people, which diminishes the virtuous. If the favor given to petty people is limited to the level of favor given to palace attendants, which does not interfere with the proper course, then even though many are favored, there will be no mistake. "Guan Yu" refers to these yin lines, which are arranged head to tail, like fish strung together. Kong Yingda elaborates that "Guan Yu with the favor of palace attendants" means that the sixth line in the fifth position is in a position of honor, "as the main line of Bao." The harm of Bao is the favor given to petty people, which diminishes the virtuous. "Guan Yu" refers to the many yin lines, which are arranged head to tail, like fish strung together. If the sixth line in the fifth position treats these many yin lines in this way, giving them only the favor given to palace attendants, which does not interfere with the proper course, then there will be no mistake, and everything will be beneficial, hence the statement "there is no disadvantage." The Image Commentary says: "giving favor to palace attendants," which results in no mistake.

上九：碩果不食，君子得輿，小人剝廬。處卦之終，獨全不落，故果至於碩而不見食也。君子居之，則為民覆蔭；小人用之，則剝下所庇也。[疏]正義曰：“碩果不食”者，處卦之終，獨得完全，不被剝落，猶如碩大之果，不為人食也。“君子得輿”者，若君子而居此位，能覆蔭於下，使得全安，是君子居之，則得車輿也。若小人居之，下無庇廕，在下之人，被剝徹廬舍也。《象》曰：“君子得輿”，民所載也。“小人剝廬”，終不可用也。[疏]正義曰：“君子得輿民所載”者，釋“得輿”之義。若君，剝徹民之廬舍，此小人終不可用為君也。

The Line Statement of the sixth line of the upper trigram of the Hexagram of Splitting says: "A large fruit is not eaten, the gentleman receives a carriage, the petty person loses his house." A large fruit is not eaten; if a gentleman is in this position, he will receive a carriage, but if a petty person is in this position, even his house will be stripped away. Wang Bi's commentary explains: The upper ninth line is at the end of the entire hexagram, and it alone remains intact without being stripped away, so the fruit grows large and is not eaten. If a gentleman is in this position, he can shelter the people; if a petty person is in this position, he will strip away the things that the people rely on for shelter. Kong Yingda's commentary elaborates: The phrase "a large fruit is not eaten" refers to the upper ninth line being at the end of the hexagram and remaining intact without being stripped away, like a large fruit not being eaten. As for "the gentleman receives a carriage," if a gentleman is in this position, he can shelter the people and ensure their safety, so he receives the carriage as a means of transportation. If a petty person is in this position, the people do not receive shelter, and even their houses will be destroyed. The Image Commentary says: "The gentleman receives a carriage" means he is carried by the people; "the petty person loses his house" indicates that a petty person should not be entrusted with power. Kong Yingda elaborates further: The phrase "the gentleman receives a carriage because the people carry him" explains the meaning of "receiving a carriage." The original text here has a missing character, and the following text continues: if a petty person is in power, he will destroy the people's houses, and such a petty person should not be used as a ruler.

震下坤上。復：亨。出入無疾，朋來無咎。反復其道，七日來復，利有攸往。[疏]正義曰：“復亨”者，陽氣反覆而得亨通，故云“復亨”也。“出入無疾”者，出則剛長，入則陽反，理會其時，故無疾病也。“朋來無咎”者，朋謂陽也。反覆眾陽，朋聚而來，則“無咎”也。若非陽眾來，則有咎，以其眾陽之來，故“無咎”也。“反復其道，七日來復”者，欲速反之與復而得其道，不可過遠。唯七日則來復，乃合於道也。“利有攸往”者，以陽氣方長，往則小人道消，故“利有攸往”也。

The hexagram Fu is composed of Zhen below and Kun above. The hexagram statement says: "Fu:亨. Going out and coming in without obstruction, companions come without blame. Reversing and following the path, after seven days it returns, it is advantageous to go somewhere." Yang qi returns, thus achieving smoothness; going out and coming in are both without impediment, and the coming of like elements brings no misfortune; moving back and forth along the path, after seven days it returns, thus it is advantageous to go somewhere. Kong Yingda explains that "Fu:亨" refers to yang qi returning and thus achieving smoothness, hence "Fu:亨." "Going out and coming in without obstruction" means that going out involves the growth of strong lines, and coming in involves yang qi returning, both in accordance with the proper sequence, thus there is no harm. "Companions come without blame" refers to "companions" as yang lines; yang qi moving back and forth, with many yang lines gathering like companions, thus there is no misfortune. If the many yang lines did not come, there would be misfortune; precisely because the many yang lines come, there is "no blame." "Reversing and following the path, after seven days it returns" means wanting to return quickly and to return again quickly while following the proper path, the interval should not be too long, so only after seven days does it return, thus conforming to the path. "It is advantageous to go somewhere" is because yang qi is growing, and going forward leads to the retreat of the small person's path, hence "it is advantageous to go somewhere."

《彖》曰：“復，亨”，剛反動而以順行，是以“出入無疾”，入則為反，出則剛長，故“無疾”。疾猶病也。“朋來無咎”，“朋”謂陽也。[疏]“彖曰”至“無咎”。○正義曰：“復亨”者，以陽復則亨，故以亨連復而釋之也。“剛反動而以順行”者，既上釋“復亨”之義，又下釋“出入無疾朋來無咎”之理，故云“是以出入無疾朋來無咎”也。“反復其道，七日來復”陽氣始剝盡至來復時，凡七日。

The Commentary on the Judgment says: " 'Recovery leads to success,' because the yang line returns, moves, and proceeds in accordance with the yin's smoothness, hence 'entering and exiting without illness.' " Yang returns, moves, and proceeds in accordance with the yin's smoothness, so 'entering and exiting without illness.' Wang Bi's annotation explains that 'entering' refers to returning, and 'exiting' refers to the growth of the yang line, so there is no illness; 'illness' refers to disease. The Commentary on the Judgment then says: " 'Many come without blame.' " Wang Bi's annotation explains that 'many' refers to the yang lines. Kong Yingda's commentary explains from "The Commentary says" to "without blame." The正义 says: the term "recovery leads to success" is because the yang energy returns and thus becomes smooth, so the term "success" is connected with "recovery." The phrase "the yang line returns, moves, and proceeds in accordance with the yin's smoothness" first explains the meaning of "recovery leads to success" in the previous text, and then explains the reason for "entering and exiting without illness, many come without blame" in the following text, so the Commentary on the Judgment says "therefore entering and exiting without illness, many come without blame." The Commentary on the Judgment also cites the hexagram statement "reversing its path, after seven days it returns," Wang Bi's annotation explains that from the time the yang energy begins to be stripped away until the time it returns, it takes seven days.

[疏]正義曰：“陽氣始剝盡”，謂陽氣始於剝盡之後，至陽氣來復時，凡經七日。觀《注》之意，陽氣從剝盡之後，至於反覆，凡經七日。其《注》分明。如褚氏、莊氏並云“五月一陰生，至十一月一陽生”，凡七月。而云“七日”，不云“月”者，欲見陽長須速，故變月言日。今輔嗣云“剝盡”至“來復”，是從盡至來復，經七日也。若從五月言之，何得云“始盡”也？又臨卦亦是陽長而言八月，今《復卦》亦是陽長，何以獨變月而稱七日？觀《注》之意，必謂不然，亦用《易緯》六日七分之義，同鄭康成之說。但於文省略，不復具言。案《易緯稽覽圖》云：“卦氣起中孚。”故離、坎、震、兌，各主其一方，其餘六十卦，卦有六爻，爻別主一日，凡主三百六十日。餘有五日四分日之一者，每日分為八十分，五日分為四百分四分日之一又為二十分，是四百二十分。六十卦分之，六七四十二卦，別各得七分，是每卦得六日七分也。剝卦陽氣之盡在於九月之末，十月當純坤用事。坤卦有六日七分。坤卦之盡，則復卦陽來，是從剝盡至陽氣來復，隔坤之一卦六日七分，舉成數言之，故輔嗣言“凡七日”也。“反覆”者，則出入之義。反謂入而倒反覆謂既反，之後復而向上也。

Kong Yingda explained: Wang Bi's comment that "the yang energy begins to be completely stripped away" means that from the time the yang energy is completely stripped away until the time it returns, it takes seven days. Looking at the meaning of the commentary, from the time the yang energy is completely stripped away until it returns, it takes seven days, and the commentary makes this clear. People like Chu Zhongdu and Zhuang氏 said that "in May the yin begins to grow, and in November the yang begins to grow," which is a total of seven months; they thought that the text says "seven days" instead of "month" to show that the growth of yang energy is rapid, so they changed "month" to "day." Now, Fu Si's statement that it is from "complete stripping away" to "returning," meaning from the time of complete stripping away to the time of returning, takes seven days; if we count from May, how can it be called "beginning to be complete"? Moreover, the hexagram Lin also refers to the growth of yang energy and calls it "eight months," but now the hexagram Fu also refers to the growth of yang energy, so why does it specifically use "seven days" instead of "month"? Looking at the meaning of the commentary, it must not accept that view, but rather adopt the meaning from the "Yi Wei" of "six days and seven parts," which is the same as Zheng Xuan's view, but only briefly mentioned without detailed explanation. According to the "Ji Lian Tu" in the "Yi Wei," the hexagram energy begins from Zhongfu. Therefore, the four main hexagrams, Li, Kan, Zhen, and Dui, each govern one of the four cardinal directions, southeast, northwest, and so on, and are not included in the distribution; the remaining sixty hexagrams each have six lines, and each line governs one day, totaling three hundred and sixty days. A year is three hundred and sixty-five and one fourth days, subtracting these three hundred and sixty days leaves five and one fourth days: dividing each day into eighty parts, five days make four hundred parts, and one fourth day is twenty parts, totaling four hundred and twenty parts; distributing these among the sixty hexagrams, each hexagram gets seven parts, so each hexagram actually corresponds to six days and seven parts. The yang energy of the hexagram Bao is completely stripped away by the end of September, and in October, the hexagram Kun takes over, which corresponds to six days and seven parts; once the energy of Kun is exhausted, the yang energy of Fu begins. Therefore, from the time the yang energy is completely stripped away to the time the yang energy returns, there is an interval of the six days and seven parts of the hexagram Kun. Taking the completed number, Fu Si said "seven days." As for "returning," it means "entering and exiting": "returning" means entering and turning back, and "returning again" means having returned and then moving upward.

天行也。以天之行，反覆不過七日，復之不可遠也。[疏]正義曰：“反復其道，七日來復。天行”者，以天行釋“反復其道七日來復”之義。言反之與復得合其道。唯七日而來復，不可久遠也。此是天之所行也。天之陽氣絕滅之後，不過七日，陽氣復生，此乃天之自然之理，故曰“天行”也。

The Commentary on the Judgment says: "This refers to the movement of heaven." Wang Bi's annotation explains: According to the movement of heaven, its cycle does not exceed seven days, and the return period should not be too long. Kong Yingda's commentary elaborates: "Returning and repeating its course, after seven days it comes back. 'Heaven's movement'" uses the movement of heaven to explain the meaning of "returning and repeating its course, after seven days it comes back": it means that returning and repeating must conform to the regular course, and after only seven days it returns, not too long, which is precisely the pattern of heaven's movement. After the yang energy of heaven is exhausted, within seven days the yang energy regenerates again. This is a natural principle, so it is said "heaven's movement."

“利有攸往”，剛長也。往則小人道消也。[疏]正義曰：“以剛長”釋“利有攸往”之義也。復，其見天地之心乎。復者，反本之謂也，天地以本為心者也。凡動息則靜，靜非對動者也。語息則默，默非對語者也。然則天地雖大，富有萬物，雷動風行，運化萬變，寂然至無，是其本矣。故動息地中，乃天地之心見也。若其以有為心，則異類未獲具存矣。

The Commentary on the Judgment says: " 'It is advantageous to go somewhere' because of the strength and dominance of the yang. " Wang Bi's annotation explains that when one goes forward, the way of the petty person retreats. Kong Yingda's commentary elaborates that this uses "strength and dominance of yang" to explain the meaning of "it is advantageous to go somewhere." The Commentary on the Judgment also says: "Returning, can it be that we see the heart of heaven and earth?" From the hexagram of Returning, one can roughly see the original heart of heaven and earth. Wang Bi explains that "returning" means returning to the root. Heaven and earth take the root as their heart. Whenever movement stops, it returns to stillness, but stillness is not generated in opposition to movement; when speech stops, it returns to silence, but silence is not generated in opposition to speech. Thus, although heaven and earth are vast and rich with myriad things, with thunder moving and wind spreading, producing countless transformations, the state of absolute stillness and nothingness is their root. Therefore, when movement stops in the center, the heart of heaven and earth becomes evident. If heaven and earth took "being" as their heart, then things not of the same kind could not be preserved together.

[疏]“復見天地之心乎”。○正義曰：“復其見天地之心乎”者，此贊明覆卦之義。天地養萬物，以靜為心，不為而物自為，不生而物自生，寂然不動，此天地之心也。此復卦之象，“動”息地中，雷在地下，息而不動，靜寂之義，與天地之心相似。觀此復象，乃“見天地之心”也。天地非有主宰，何得有心？以人事之心，託天地以示法爾。

Kong Yingda explains the sentence "Can we see the heart of heaven and earth?" The commentary says: what is meant by "returning to see the heart of heaven and earth" is to praise and clarify the meaning of the hexagram Fu. Heaven and earth nurture all things, and their essence is stillness. They do not intentionally create, yet things naturally arise; they do not intentionally generate, yet things naturally come into being. They are still and unmoving, which is the heart of heaven and earth. The image of the hexagram Fu is that movement has ceased beneath the earth, and the thunder is hidden underground, resting and unmoving, which signifies stillness. This is similar to the heart of heaven and earth. By observing the image of the hexagram Fu, one can "see the heart of heaven and earth." In reality, heaven and earth have no sovereign or ruler, so how can they truly have a heart? It is merely using the concept of "heart" in human affairs to寄托 on heaven and earth, in order to illustrate the principles.

○注“復者反本之謂也”至“未獲具存矣”。○正義曰：“復者反本之謂也”者，往前離本處而去，今更反於本處，是“反本”之謂也。“天地以本為心”者，“本”謂靜也。言天地寂然不動，是“以本為心”者也。凡動息則靜，靜非對動者也。天地之動，靜為其本，動為其末，言靜時多也，動時少也。若暫時而動，止息則歸靜，是靜非對動，言靜之為本，自然而有，非對動而生靜，故曰“靜非對動”者也。“語息則默，默非對語”者，語則聲之動，默則口之靜，是不語之時，恆常默也。非是對語有默以動靜語默，而地別體，故云“非對”也。云“天地雖大，富有萬物，雷動風行，運化萬變”者，此言天地之動也。言“寂然至無是其本矣”者，凡有二義：一者萬物雖運動於外，而天地寂然至於其內也。外是其末，內是其本，言天地無心也。二者雖雷動風行，千化萬變，若其雷風止息，運化停住之後，亦寂然至無也。“若其以有為心，則異類未獲具存”者，凡以無為心，則物我齊致，親疏一等，則不害異類，彼此獲寧。若其以有為心，則我之自我，不能普及於物，物之自物，不能普賴於我，物則被害，故“未獲具存”也。

The commentary explains Wang Bi's annotations from "Fu zhe fan ben zhi wei ye" to "wei hu jù cun yi". The correct interpretation says: the annotation "Fu zhe fan ben zhi wei ye" means that returning to the original state is called "fan ben", referring to having left the original place and now returning to it. The annotation "Tian di yi ben wei xin" refers to "ben" as stillness; the heavens and earth are still and unmoving, which is "yi ben wei xin". The annotation "Fan dong xi ze jing, jing fei dui dong zhe ye" means that when movement ceases, stillness arises; stillness is not something that exists in opposition to movement. The movement of heaven and earth takes stillness as its fundamental nature and movement as its secondary aspect, indicating that stillness is more prevalent and movement less so. If movement is only temporary and ceases to return to stillness, it shows that stillness is inherent by nature, not arising due to movement. Therefore, stillness is not opposed to movement. The annotation "Yu xi ze mo, mo fei dui yu" means that speech is the movement of sound, and silence is the stillness of speech. When there is no speech, one is constantly in a state of silence, not because there is speech that creates silence. Movement and stillness, speech and silence, each have their own fundamental nature, thus they are not opposites. The annotation "Tian di sui da, fù yǒu wàn wù, lei dong feng xing, yùn hua wan bian" refers to the movement of heaven and earth. The annotation "Ji ran zhi wu shi qi ben yi" has two meanings: first, although all things are constantly moving outside, the heavens and earth remain still and inactive within, indicating that the outside is secondary and the inside is fundamental, thus the heavens and earth have no will; second, although there is thunder moving and wind traveling, and myriad changes, once thunder and wind cease and transformation stops, they return to a state of complete stillness and nothingness. The annotation "Ru qi yi you wei xin, ze yi lei wei hu jù cun" means that if one takes "wu" as the mind, all things and oneself are equal, treating near and far alike, thus not harming things different from oneself, allowing all to be at peace; but if one takes "you" as the mind, then I am only myself, unable to encompass all things, and things are only things, unable to rely on me, thus all things will suffer, and none can be preserved together.

《象》曰：雷在地中，復。先王以至日閉關，商旅不行，后不省方。方，事也。冬至，陰之復也。夏至，陽之復也。故為復則至於寂然大靜，先王則天地而行者也。動復則靜，行復則止，事復則無事也。[疏]“《象》曰”至“后不省方”。○正義曰：“雷在地中復”者，雷是動物，復卦以動息為主，故曰“雷在地中”。“先王以至日閉關”者，先王象此復卦，以二至之日閉塞其關，使商旅不行於道路也。“后不省方”者，方，事也。后不省視其方事也。以地掩閉於雷，故關門掩閉，商旅不行。君后掩閉於事，皆取“動息”之義。

The Image Commentary says: "Thunder in the earth, returning. The former kings closed the borders on the winter solstice, merchants did not travel, and the sovereign did not inspect the regions." Thunder hidden in the earth is the image of the Returning Hexagram. The former kings took this as a model, closing the borders on the winter solstice and summer solstice, so that merchants did not travel and the sovereign did not inspect the regions. Wang Bi's commentary explains that "fang" means "affairs." The winter solstice is the return of yin energy, and the summer solstice is the return of yang energy; therefore, when speaking of "returning," it refers to great stillness. The former kings acted in accordance with heaven and earth. When movement reaches its end, it returns to stillness; when action reaches its end, it returns to rest; when affairs reach their end, they return to no affairs. Kong Yingda's commentary explains from "The Image says" to "the sovereign did not inspect the regions." The Justification says: the phrase "Thunder in the earth, returning" refers to thunder, which is a moving thing, but the Returning Hexagram focuses on ceasing movement, hence "Thunder in the earth." The phrase "the former kings closed the borders on the winter solstice and summer solstice" means that the former kings took the Returning Hexagram as a model, closing the borders on these two days so that merchants did not travel on the roads. The phrase "the sovereign did not inspect the regions" refers to "fang" meaning "affairs." The sovereign did not inspect his affairs. Because the earth concealed thunder below, the gates were closed, merchants did not travel; the sovereign concealed his affairs, taking the meaning of ceasing movement.

○注“方事也”至“事復則無事也”。○正義曰：“方，事”者，恐“方”是四方境域，故以“方”為事也。言至日不但不可出行，亦不可省視事也。“冬至陰之復，夏至陽之復”者，復謂反本，靜為動本。冬至一陽生，是陽動用而陰復於靜也。夏至一陰生，是陰動用而陽復於靜也。“動復則靜，行復則止，事復則無事”者，動而反覆則歸靜，行而反覆則歸止，事而反覆則歸於無事也。

The commentary explains Wang Bi's annotation from "Fang shi ye" to "Shi fu ze wu shi ye." The correct interpretation says: the annotation interprets "fang" as "shi" (affairs), to prevent readers from taking "fang" as the four directions. This means that on the days of winter solstice and summer solstice, one should not travel and should not attend to state affairs. The annotation mentions "winter solstice is the return of yin, summer solstice is the return of yang," where "fu" means returning to the root. Stillness is the root of movement: on winter solstice, the first yang begins to arise, which is the beginning of movement, and yin returns to stillness; on summer solstice, the first yin begins to arise, which is the beginning of movement, and yang returns to stillness. The annotation says "movement returns to stillness, movement returns to stillness, affairs return to no affairs," meaning that when movement reaches its return, it becomes stillness; when movement reaches its return, it becomes stillness; when affairs reach their return, they become no affairs.

初九：不遠復，無祗悔，元吉。最處復初，始復者也。復之不速，遂至迷凶，不遠而復，幾悔而反，以此修身，患難遠矣。錯之於事，其始庶幾乎？故“元吉”也。[疏]正義曰：“不遠復”者，最處復初，是始復者也。既在陽復，即能從而復之，是迷而不遠，即能復也。“無祗悔元吉”者，韓氏云：“祗，大也。”既能速復，是無大悔，所以大吉。《象》曰：“不遠”之復，以脩身也。[疏]正義曰：“釋不遠之復”也。所以不遠速復者，以能脩正其身，有過則改故也。

The Line Statement of the first line of the initial hexagram Fu (Return) says: "Not far from returning, no great regret, great good fortune." If one returns before going far, there will be no great regret, and it is great good fortune. Wang Bi's commentary explains: The initial line is at the beginning of the hexagram Fu, being the first line that returns. If the return is not quick, one may become lost and lead to misfortune; but if one returns before going far, and turns back when about to regret, using this attitude to cultivate oneself, calamities and misfortunes will naturally be avoided. Applying this principle to doing things, its beginning is nearly in accordance with the Way. Therefore, it is "great good fortune." Kong Yingda elaborates: What is meant by "not far from returning" is that the initial line is at the beginning of the hexagram Fu, being the first line that returns. Since one is in the time of returning of the Yang energy, one can follow and return, which is returning before going far and thus being able to return quickly even if there is a loss. What is meant by "no great regret, great good fortune" is that Han Kangbo says: "Zhi means great." Since one can return quickly, there is no great regret, hence great good fortune. The Image Commentary says: "Not far" and returning is used for self-cultivation. Kong Yingda elaborates: This is explaining "not far returning." One can return quickly before going far because one can correct oneself and correct mistakes when they occur.

六二：休復，吉。得位處中，最比於初。上無陽爻以疑其親，陽為仁行，在初之上而附順之，下仁之謂也。既處中位，親仁善鄰，復之休也。[疏]正義曰：得位處中，最比於初，陽為仁行，已在其上，附而順之，是降下於仁，是休美之復，故云“休復吉”也。以其下仁，所以“吉”也。故《象》云“休復之吉，以下仁也”。《象》曰：“休復”之吉，以下仁也。

The Line Statement of the second line of the复卦 says: "Restoring virtue, it is auspicious." This refers to a beautiful and proper restoration. Wang Bi explains that the six in the second position has attained the correct position and is in the center, being closest to the nine at the beginning. There are no other yang lines above to cause doubt about this closeness. Yang represents virtuous conduct, and the six in the second position is above the nine at the beginning but adheres and submits to it. This is called "lowering oneself to be beneath the virtuous," meaning to place oneself below the virtuous person. Since it is in the central position, close to the virtuous person, and friendly with neighbors, it is a beautiful and proper restoration. Kong Yingda elaborates that the six in the second position has attained the correct position in the center, being closest to the nine at the beginning. Yang represents virtuous conduct, and although the six in the second position is above the nine at the beginning, it adheres and submits to it, which is lowering oneself to be beneath the virtuous. This is a beautiful and proper restoration, hence it is said "restoring virtue is auspicious." Because it is willing to place itself beneath the virtuous, it is "auspicious." Therefore, the Image Commentary says, "The auspiciousness of restoring virtue is because of lowering oneself to be beneath the virtuous." The Image Commentary says that the auspiciousness of "restoring virtue" is due to lowering oneself to be beneath the virtuous.

六三：頻復，厲無咎。頻，頻蹙之貌也。處下體之終，雖愈於上六之迷，巳失復遠矣，是以蹙也。蹙而求復，未至於迷，故雖危無咎也。復道宜速，蹙而乃復，義雖無咎，它來難保。[疏]“《象》曰休復之吉”至“無咎”。○正義曰：“頻復”者，頻謂頻蹙。六三處下體之上，去復稍遠，雖勝於上六迷復，猶頻蹙而復，復道宜速，謂蹙而求復也。去復猶近，雖有危厲，於義無咎。故《象》云“義無咎”也。注“頻蹙之貌”至“它來難保”。○正義曰：“義雖無咎，它來難保”者，去復未甚大遠，於義雖復無咎，謂以道自守，得“無咎”也。若自守之外，更有他事而來，則難可保此無咎之吉也。所以《象》云“義無咎”，守常之義得無咎也。《象》曰：“頻復”之厲，義無咎也。

The Line Statement of the sixth line in the third position of the Repeated Hexagram says: "Frequent return, danger but no blame." Returning repeatedly, although dangerous, does not result in fault. Wang Bi's commentary explains: "Frequent" refers to the appearance of furrowed brows. The sixth line in the third position is at the end of the lower trigram, although it surpasses the sixth line above in not returning from confusion, it has already moved away from the place of return. Therefore, it is worried and frowns. Returning with furrowed brows does not yet lead to confusion, so although dangerous, there is no fault. The way of returning is valued for its speed; returning with furrowed brows indicates a return, and in terms of righteousness, although there is no fault, if other matters arise, it is hard to ensure safety. Kong Yingda's commentary explains from "The Image Commentary says 'Restoring is auspicious'" to "no blame." The Justification says: the term "frequent return" refers to "frequent" as furrowed brows. The sixth line in the third position is at the top of the lower trigram, and although it is somewhat further from the place of return than the sixth line above, it still returns by furrowing its brows; the way of returning is valued for its speed, hence it is described as returning with furrowed brows. Although it is still relatively close to the place of return, there is still danger, but in terms of principle, there is no fault, so the Image Commentary says "righteousness has no blame." The commentary then explains Wang Bi's note from "the appearance of furrowed brows" to "it is hard to ensure safety." The Justification says: the note says "although righteousness has no blame, it is hard to ensure safety," meaning that the sixth line in the third position is still not too far from the place of return; in terms of principle, although there is no blame, it refers to being able to hold fast to the correct path and thus achieve "no blame"; if other matters arise beyond self-preservation, this auspiciousness of no blame may not be maintained. Therefore, the Image Commentary says "righteousness has no blame," referring to the principle of holding fast to the constant path. The Image Commentary says: the danger of "frequent return" is in terms of principle, there is no blame.

六四：中行獨復。四上下各有二陰而處厥中，履得其位而應於初，獨得所復，順道而反，物莫之犯，故曰“中行獨復”也。[疏]“《象》曰”至“中行獨復”。○正義曰：“中行獨復”者，處於上卦之下，上下各有二陰，巳獨應初，居在眾陰之中，故云“中行”。獨自應初，故云“獨復”。從道而歸，故《象》云“以從道也”。《象》曰：“中行獨復”，以從道也。

The Classic text of the Hexagram of Reversal states: "Middle movement alone returns." Walking among many yin lines, it alone returns. Wang Bi's commentary explains that the sixth line in the fourth position has two yin lines above and below it, and it is in the middle. Its position is correct and it corresponds with the first line of nine. Only it attains the place of return, following the correct path and returning, with external things unable to interfere, hence "middle movement alone returns." Kong Yingda's commentary explains from "The Image Commentary says" to "middle movement alone returns." The Justification says: "Middle movement alone returns" refers to the sixth line in the fourth position being at the lowest of the upper trigram, with two yin lines above and below, and only itself corresponding with the first line of nine. It is in the midst of many yin lines, hence "middle movement"; it alone corresponds with the first line of nine, hence "alone returns." It returns by following the correct path, so the Image Commentary says "following the path." The Image Commentary says "middle movement alone returns" because it follows the path.

六五：敦復，無悔。居厚而履中，居厚則無怨，履中則可以自考，雖不足以及“休復”之吉，守厚以復，悔可免也。[疏]正義曰：“敦復無悔”者，處坤之中，是敦厚於復，故云“敦復”。既能履中，又能自考成其行。既居敦厚物，無所怨，雖不及六二之“休復”，猶得免於悔吝，故云“無悔”也。《象》曰：“敦復，無悔”，中以自考也。[疏]正義曰：釋“無悔”之義。以其處中，能自考其身，故“無悔”也。

The Line Statement of the sixth line of the hexagram of Return says: "Return with sincerity, there is no regret." Returning with sincerity, there is no regret. Wang Bi's commentary explains: The sixth line is in a position of great virtue and also occupies the central position. Being in a position of great virtue does not invite resentment, and occupying the central position allows for self-examination. Although it is not as auspicious as the second line "Resting in return," returning with sincerity can still avoid regret. Kong Yingda further explains: The phrase "Return with sincerity, there is no regret" refers to the sixth line being in the body of the earth trigram, thus achieving sincerity in returning. It is both in the central position and capable of self-examination, thus cultivating virtue. Since it is sincere, all things have no resentment towards it. Although it is not as good as the second line's "Resting in return," it can still avoid regret and contempt, hence "there is no regret." The Image Commentary says: "Return with sincerity, there is no regret," because it is in the central position and capable of self-examination. Kong Yingda further explains: This is explaining the reason for "there is no regret." Because the sixth line is in the central position, it can examine itself, hence "there is no regret."

上六：迷復，凶，有災眚。用行師，終有大敗。以其國君凶，至于十年不克征。最處復後，是迷者也。以迷求復，故曰“迷復”也。用之行師，難用有克也，終必大敗。用之於國，則反乎君道也。大敗乃復量斯勢也。雖復十年修之，猶未能征也。[疏]“上六迷復凶”至“不克征”。○正義曰：“迷復凶”者，最處復後，是迷闇於復。“以迷求復”，所以“凶”也。“有災眚”者，闇於復道，必無福慶，唯有災眚也。“用行師終有大敗”者，所為既凶，故用之行師，必無克勝，唯“終有大敗”也。“以其國君凶”者，以，用也。用此迷復於其國內，則反違君道，所以凶也。“至于十年不克征”者，師敗國凶，量斯形勢，雖至十年猶不能征伐。以其迷闇不復，而反違於君道，故《象》云“迷復之凶，反君道也”。《象》曰：“迷復”之凶，反君道也。

The line statement of the sixth line at the top of the复 (Returning) hexagram says: "Mistaken return, misfortune, with calamity and disaster. If used for military campaign, ultimately there will be great defeat. It is disastrous for the sovereign, leading to ten years without success in military expeditions." Losing one's way and not knowing to return, it is dangerous, and there will be natural disasters and human calamities; using it for military campaigns will inevitably result in great defeat; applying it to state governance, the sovereign will also suffer misfortune, and for ten years it will not be possible to launch military campaigns. Wang Bi's commentary explains that the sixth line at the top is the last line of the Returning hexagram, and it is the line that is lost; trying to return while being lost, thus it is called "mistaken return." Using this attitude in military campaigns makes it difficult to win, and ultimately leads to great defeat; applying it to state governance violates the way of a sovereign. After great defeat, assessing the situation, even if ten years are spent on restoration, it is still not possible to launch military campaigns. Kong Yingda's commentary explains from "Mistaken return, misfortune" to "not able to campaign." The "Justice" says: "Mistaken return, misfortune" refers to the sixth line at the top being at the end of the Returning hexagram, and being confused about the way of returning; "trying to return while being confused," thus "misfortune." "With calamity and disaster" refers to being confused about the way of returning, which certainly brings no blessings, only natural disasters and human calamities. "If used for military campaign, ultimately there will be great defeat" refers to the actions already being dangerous, using it for military campaigns will certainly not lead to victory, only "ultimately great defeat." "With the sovereign suffering misfortune" refers to "using" meaning "applying"; applying this confused return to domestic affairs violates the way of a sovereign, thus it is dangerous. "Leading to ten years without success in military expeditions" refers to the army having suffered defeat and the state being in danger, assessing the situation, even if ten years pass, it is still not possible to launch military campaigns. Because it is confused and does not know to return, it violates the way of a sovereign, thus the "Image Commentary" says "the misfortune of mistaken return is the violation of the sovereign's way." The "Image Commentary" says: "The misfortune of mistaken return is the violation of the sovereign's way."

震下乾上。無妄：元、亨、利、貞。其匪正有眚，不利有攸往。[疏]正義曰：無妄者，以剛為內主，動而能健，以此臨下，物皆無敢詐偽虛妄，俱行實理，所以大得亨通，利於貞正，故曰“元亨利貞”也。“其匪正有眚不利有攸往”者，物既無妄，當以正道行之。若其匪依正道，則有眚災，不利有所往也。

The hexagram of Wuwang is composed of Zhen below and Qian above. The hexagram statement says: "Wuwang: Yuan, Heng, Li, Zhen. If not following the right path, there will be calamity, and it is not advantageous to go somewhere." During the time of Wuwang, great success is achieved and it is favorable to maintain uprightness. If one does not follow the correct path, there will be disaster and it is not advisable to go anywhere. Kong Yingda explains that "Wuwang" refers to a strong line as the main element of the inner trigram, which is dynamic and strong, thus governing those below. Because of this, all things dare not deceive or act falsely, but instead follow the truth, hence achieving great success and favoring uprightness, hence the statement "Yuan, Heng, Li, Zhen." The phrase "If not following the right path, there will be calamity, and it is not advantageous to go somewhere" means that since all things are not acting falsely, they should follow the correct path. If they do not follow the correct path, there will be disaster and it is not advisable to go anywhere.

《彖》曰：無妄，剛自外來而為主於內。謂震也。動而健，震動而乾健也。[疏]正義曰：以此卦象釋能致無妄之義。以震之剛從外而來，為主於內，震動而乾健，故能使物“無妄”也。剛中而應。謂五也。[疏]正義曰：明爻義能致無妄。九五以剛處中，六二應之，是“剛中而應”。剛中則能制斷虛實，有應則物所順從，不敢虛妄也。

The Commentary on the Judgment says: "Without Pretense, the strong comes from outside and becomes the master within." Wang Bi's annotation explains that this refers to the lower trigram Zhen. The Commentary on the Judgment also says: "It moves and is strong." Wang Bi's annotation explains that Zhen represents movement and Qian represents strength. Kong Yingda elaborates that this uses the trigram imagery to explain the reason for "Without Pretense": the strong line of Zhen comes from outside and becomes the master of the inner trigram, shaking and strong, thus making all things dare not be false or pretentious. The Commentary on the Judgment also says: "Strong and central, with a responding line." Wang Bi's annotation explains that this refers to the nine in the fifth position. Kong Yingda elaborates that this shows the meaning of the line positions can also lead to "Without Pretense." The nine in the fifth position, a strong line in the middle of the upper trigram, corresponds with the six in the second, which is "strong and central with a responding line." Being strong and central allows for the discernment between emptiness and reality; with mutual response above and below, all things obey and dare not be false or pretentious.

大亨以正，天之命也。剛自外來，而為主於內，動而愈健。“剛中而應”，威剛方正，私慾不行，何可以妄？使有妄之道滅，無妄之道成，非大亨利貞而何？剛自外來，而為主於內，則柔邪之道消矣。動而愈健，則剛直之道通矣。“剛中而應”，則齊明之德著矣。故“大亨以正”也。天之教命，何可犯乎？何可妄乎？是以匪正則有眚，而“不利有攸往”也。[疏]“大亨以正，天之命也”。○正義曰：釋“元亨利貞”之義。威剛方正，私慾不行，何可以妄？此天之教命也。天道純陽，剛而能健，是乾德相似，故云“天之命”也。既是天命，豈可犯乎？○注“剛自外來”至“不利有攸往”也。○正義曰：云“使有妄之道滅，無妄之道成”者，妄，謂虛妄矯詐，不循正理。若無剛中之主，柔弱邪僻，則物皆詐妄，是有妄之道興也。今遇剛中之主，威嚴剛正，在下畏威，不敢詐妄，是有妄之道滅，無妄之道成。

The Commentary on the Judgment says: "Great prosperity comes from uprightness, which is the mandate of Heaven." Wang Bi's annotation explains: The strong lines come from outside and become the main element of the inner trigram. When they move, they become even more strong and vigorous. Furthermore, "being strong and upright and having a response," their authority is strict and upright, and private desires cannot prevail. How could one then act recklessly? This eliminates the way of recklessness and establishes the way of no recklessness. Is this not precisely "great prosperity and uprightness"? When strength comes from outside and becomes the main element within, the way of weakness and evil recedes. When movement increases strength, the way of strength and uprightness prevails. "Being strong and upright and having a response" makes the virtue of strictness and clarity evident. Therefore, it is said, "great prosperity comes from uprightness." How can one dare to violate the mandate of Heaven? How can one dare to act recklessly? Therefore, not keeping to uprightness brings calamity, and "it is not advantageous to go on a journey." Kong Yingda's commentary explains the sentence "great prosperity comes from uprightness, which is the mandate of Heaven." The正义 says: This explains the meaning of the Hexagram Statement "original prosperity, advantageous to cross the great, and uprightness." Strictness and uprightness prevent private desires from prevailing, so how could one act recklessly? This is the mandate of Heaven. The way of Heaven is purely yang, strong and vigorous, similar to the virtue of the Qian trigram. Therefore, it is said, "the mandate of Heaven." Since it is the mandate of Heaven, how can one dare to violate it? The following commentary explains Wang Bi's note from "eliminating the way of recklessness and establishing the way of no recklessness" to "it is not advantageous to go on a journey." The正义 says: The annotation discusses "eliminating the way of recklessness and establishing the way of no recklessness." "Recklessness" refers to false, deceitful, and fraudulent actions that do not follow the correct way. If there is no strong and upright main element, and if the upper and lower elements are weak and evil, all things would be deceitful and reckless, which is the rise of the way of recklessness. Now, with a strong and upright main element, strict and upright, the lower elements fear its authority and dare not be deceitful or reckless. This is the elimination of the way of recklessness and the establishment of the way of no recklessness.

“其匪正有眚，不利有攸往”。無妄之往，何之矣？天命不祐，行矣哉！匪正有眚，不求改以從正，而欲有所往，居不可以妄之時，而欲以不正有所往，將欲何之天命之所不祐，竟矣哉！[疏]“其匪正有眚”至“天命不祐行矣哉”。○正義曰：“其匪正有眚，不利有攸往，無妄之往何之矣”者，此釋“匪正有眚不利有攸往”之義也。“無妄之往何之矣”，上“之”是語辭，下“之”是適也。身既非正，在“無妄”之世，欲有所往，何所之適矣？故云“無妄之往何之矣”。“天命不祐行矣哉”者，身既非正，欲有所往，犯違天命，則天命不祐助也。必竟行矣哉！言終竟行此不祐之事也。○注“匪正有眚”至“不祐竟矣哉”。○正義曰：“竟矣哉”者，竟謂終竟，言天所不祐，終竟行矣哉！

The Commentary on the Judgment says: "The statement 'If one is not upright, there will be calamity; it is not advantageous to go anywhere' means that going without being upright, where would one go? When it is not appropriate to act recklessly, yet one still wishes to go forward with an unrighteous path, where could one possibly go? This is something the heavenly mandate does not support, yet one still insists on proceeding!" Wang Bi's commentary explains that if one does not adhere to the right path, calamity will occur, yet instead of seeking to correct one's mistakes and return to the right path, one desires to go somewhere. In a time when reckless action is inappropriate, one still wishes to proceed with an unrighteous path. Where could one possibly go? This is something the heavenly mandate does not support, yet one still insists on proceeding! Kong Yingda's commentary explains the passage from "If one is not upright, there will be calamity" to "the heavenly mandate does not support, yet one still proceeds!" The "Justice" says: The phrase "If one is not upright, there will be calamity; it is not advantageous to go anywhere" is an explanation of the hexagram statement "If one is not upright, there will be calamity; it is not advantageous to go anywhere." In the phrase "Going without being upright, where would one go?" the first "之" is a grammatical particle, and the second "之" means "to go to." Since one's self is already unrighteous, yet one still wishes to go forward in the time of "No Recklessness," where could one possibly go? Therefore, it is said, "Going without being upright, where would one go?" The phrase "the heavenly mandate does not support, yet one still proceeds" means that since one's self is already unrighteous, yet one still wishes to go forward, this is to violate the heavenly mandate. The heavenly mandate will not support him, yet he still insists on proceeding, meaning that he will ultimately carry out this action that is not supported by the heavenly mandate. The following commentary explains Wang Bi's explanation from "If one is not upright, there will be calamity" to "the heavenly mandate does not support, and it is indeed so." The "Justice" says: The phrase "indeed so" means "finally" or "ultimately." It refers to the fact that something not supported by the heavenly mandate, he will ultimately still proceed with it!

《象》曰：天下雷行，物與無妄。與，辭也，猶皆也。天下雷行，物皆不可以妄也。[疏]正義曰：“天下雷行”者，雷是威恐之聲。今天下雷行，震動萬物，物皆驚肅，無敢虛妄，故云“天下雷行”，物皆“無妄”也。先王以茂對時育萬物。茂，盛也。物皆不敢妄，然後萬物乃得各全其性，對時育物，莫盛於斯也。[疏]正義曰：茂，盛也。對，當也。言先王以此無妄盛事，當其無妄之時，育養萬物也。此唯王者其德乃耳，非諸侯已下所能，故不云君子，而言“先王”也。案：諸卦之《象》，直言兩象，即以卦名結之，若“雷在地中，復”。今《無妄》應云：“天下雷行，無妄。”今云“物與無妄”者，欲見萬物皆無妄，故加“物與”二字也。其餘諸卦，未必萬物皆與卦名同義，故直顯象，以卦結之。至如復卦，唯陽氣復，非是萬物皆復。舉復一卦，餘可知矣。

The Classic text of the Great Image says: Thunder moves across the world, and all things thus enter the condition of Wuwang. Wang Bi's commentary explains: "Yu" is a particle, equivalent to "all"; thunder moves across the world, and all things cannot be reckless. Kong Yingda's commentary further explains: what is meant by "Thunder moves across the world" is that thunder is a sound of authority and fear, now thunder moves across the world, shaking all things, all things are startled and respectful, none dares to be reckless, hence it is said "Thunder moves across the world," and all things enter Wuwang. The Classic then continues: therefore, the former kings exerted their great virtue, following the heavenly timing to nurture all things. Wang Bi's commentary explains: "Mao" means great; when all things dare not be reckless, then they can each preserve their nature, follow the seasons to nurture all things, nothing is greater than this. Kong Yingda's commentary further explains: "Mao" means great, "dui" means appropriate; it means that the former kings, by carrying out this great undertaking of Wuwang, at the proper time of no recklessness, nurture all things. Only the virtue of those who rule the world can bear this, not the lesser states of the feudal lords, hence the Image Commentary does not say "the gentleman" but says "the former kings." Kong also notes: the Image Commentaries of other hexagrams only mention the two hexagram images above and below, then conclude with the hexagram name, such as "Thunder in the earth, Fu." Following this pattern, the Image Commentary of Wuwang should have said "Thunder moves across the world, Wuwang," but instead it says "Things and Wuwang," to clearly indicate that all things are without recklessness, hence adding the two characters "things and." Other hexagrams may not have all things conforming to the meaning of the hexagram name, hence only the hexagram image is shown, and the hexagram name is used to conclude. For example, the hexagram Fu only refers to the return of yang energy, not all things returning; taking Fu as an example, the rest can be inferred similarly.

初九：無妄往，吉。體剛處下，以貴下賤，行不犯妄，故往得其志。[疏]正義曰：體剛居下，以貴下賤，所行教化，不為妄動，故“往吉”而得志也。《象》曰：“無妄”之往，得志也。六二：不耕穫，不菑畬，則利有攸往。不耕而獲，不菑而畬，代終已成而不造也。不擅其美，乃盡臣道，故“利有攸往”。[疏]“《象》曰”至“利有攸往”。○正義曰：“不耕穫不菑畬”者，六二處中得位，盡於臣道，不敢創首，唯守其終，猶若田農不敢發首而耕，唯在後獲刈而已。不敢菑發新田，唯治其菑熟之地，皆是不為其始而成其末，猶若為臣之道，不為事始而代君有終也。則“利有攸往”者，為臣如此，則利有攸往，若不如此，則往而無利也。

The text says: "Initial Nine, without false movement but proceeding forward, is auspicious." Wang Bi's commentary explains: Initial Nine is strong and upright, yet resides at the very bottom of the entire hexagram, thus placing a noble body in a humble position. Acting without violating falsehood, proceeding forward can realize one's aspirations. Kong Yingda's commentary elaborates on this: Being strong yet occupying a lower position, he humbles himself before the lowly, and his actions do not involve false movement, so "proceeding forward is auspicious" and he can realize his aspirations. The Small Image Commentary says: Proceeding forward in "Without False Movement" can realize one's aspirations. The text also says: "Six in the Second, without personally plowing there is a harvest, without personally clearing new land there is the enjoyment of matured land, thus it is favorable to proceed forward." Wang Bi's commentary explains: "Without plowing and yet obtaining a harvest, without clearing new land and yet cultivating matured land" refers to completing the affairs that have already been initiated by the sovereign without initiating them oneself. Not claiming the beauty of the achievements, this is fulfilling the duty of a minister, so "it is favorable to proceed forward." Kong Yingda's commentary elaborates on the section from "The Image" to "it is favorable to proceed forward": What is meant by "without plowing and yet obtaining a harvest, without clearing new land and yet cultivating matured land" is that Six in the Second resides in the middle of the lower trigram and is in the correct position, fully fulfilling the duty of a minister. He does not initiate the beginning, but only maintains the conclusion. It is like a farmer who does not dare to be the first to plow, but only harvests later; he does not dare to clear new land, but only tends the already cultivated fields. These are all cases where one does not take part in the beginning but completes the end, just as the duty of a minister is not to initiate matters but to complete them on behalf of the sovereign. What is meant by "it is favorable to proceed forward" is that a minister who acts in this way is favorable to proceed forward; if not, proceeding forward would not be beneficial.

《象》曰：“不耕穫”，未富也。[疏]正義曰：釋“不耕而獲”之義。不敢前耕，但守後獲者，未敢以耕耕之與獲，俱為己事。唯為後獲，不敢先耕事。既闕初，不擅其美，故云“未富也”。

The Small Image Commentary says: "Not plowing and not reaping," which means that one has not yet claimed the benefits as one's own. Kong Yingda explains further: this is explaining the meaning of "not plowing but reaping." One dares not take the lead in plowing, but only waits to reap, because one does not dare to regard both plowing and reaping as one's own endeavors. One only takes part in the later stage of reaping, and dares not take part in the earlier stage of plowing. Since there is a lack at the beginning, one does not monopolize the beauty of achievements, hence it is said "not yet rich."

六三：無妄之災，或繫之牛。行人之得，邑人之災。以陰居陽，行違謙順，是“無妄”之所以為災也。牛者稼穡之資也。二以不耕而獲，“利有攸往”，而三為不順之行，故“或繫之牛”，是有司之所以為獲，彼人之所以為災也，故曰“行人之得，邑人之災”也。[疏]“六三”至“人之災”。○正義曰：“無妄”之世，邪道不行。六三陰居陽位，失其正道，行違謙順而乖臣範，故“無妄”之所以為災矣。牛者稼穡之資。六三僣為耕事，行唱始之道，而為不順王事之行，故有司或繫其牛，制之使不妄造，故曰“或繫之牛”也。“行人”者，有司之義也。有司繫得其牛，是“行人”制之得功，故曰“行人之得”。彼居三者，是處邑之人僣為耕事，受其災罰，故曰：“行人之得，邑人之災”也。

The text says: "Six in the Third, calamity coming without expectation, someone took away his ox; this is the gain of a traveler, yet the calamity of the people in the town." Wang Bi's commentary explains: "Six in the Third, with a yin line in a yang position, acts contrary to humility and compliance. This is the reason for bringing misfortune even in the time of 'No Falsehood.' An ox is essential for farming. Six in the Second does not farm yet gains, hence 'favorable to go somewhere'; but Six in the Third acts improperly, hence 'an ox is tied up'—the ox is taken away, becoming the gain of the enforcer, yet the calamity of the person. Therefore, it is said 'the gain of the traveler, the calamity of the people in the town.'" Kong Yingda's commentary elaborates on the section from "Six in the Third" to "the calamity of people": In the time of "No Falsehood," perverse ways are not allowed. Six in the Third, with a yin line in a yang position, loses the right path, acting contrary to humility and compliance, and violating the norms of a subject. Therefore, in the time of "No Falsehood," it brings disaster. An ox is essential for farming. Six in the Third oversteps his role by engaging in farming, taking the initiative, and acting against the state's affairs. Hence, officials tie up his ox to restrain him from acting recklessly, thus saying 'an ox is tied up.' The term 'traveler' refers to officials; officials taking the ox is a successful enforcement, hence 'the gain of the traveler.' However, those in the third position are the people of the town who overstep their role in farming and suffer punishment, hence 'the gain of the traveler, the calamity of the people in the town.'"

《象》曰：“行人”得牛，“邑人”災也。[疏]正義曰：釋“行人之得”義也。以行人所得，謂得牛也。此則得牛，彼則為災，故云“邑人災”也。九四：可貞，無咎。處“無妄”之時，以陽居陰，以剛乘柔，履於謙順，比近至尊，故可以任正，固有所守而“無咎”也。[疏]正義曰：以陽居陰，以剛乘柔，履於謙順，上近至尊，可以任正，固有所守而無咎，故曰“可貞無咎”也。《象》曰：“可貞，無咎”，固有之也。[疏]正義曰：釋“可貞無咎”之義。所以可執貞正，言堅固有所執守，故曰“無咎”也。

The Small Image Commentary says: The traveler obtained an ox, which is the calamity of the people of the town. Kong Yingda explains: This is explaining the meaning of "the traveler's obtaining"—what the traveler obtained was the ox; on one side obtaining the ox, on the other side became a calamity, hence it is said "the people of the town suffer calamity." The text also says: Nine in the Fourth, can maintain uprightness, and will not have faults. Wang Bi's commentary explains: In the time of "No Falsehood," Nine in the Fourth, with a yang line in a yin position, with a strong line resting upon a flexible line, practicing humility and propriety, and being close to the supreme position of Nine in the Fifth, thus can uphold the right path, hold fast to what is right, and not have faults. Kong Yingda explains: With a yang line in a yin position, with a strong line resting upon a flexible line, practicing humility and propriety, and being close to the supreme position, thus can uphold the right path, hold fast to what is right, and have no calamity, hence it is said "can maintain uprightness without fault." The Small Image Commentary says: "Can maintain uprightness, no fault," because he firmly holds to his adherence. Kong Yingda explains: This is explaining the meaning of "can maintain uprightness without fault"—why he can uphold uprightness is because he firmly holds to his adherence, hence it is said "no fault."

九五：無妄之疾，勿藥有喜。居得尊位，為無妄之主者也。下皆“無妄”，害非所致而取藥焉，疾之甚也。非妄之災，勿治自復，非妄而藥之則凶，故曰“勿藥有喜”。[疏]正義曰：“無妄之疾”者，凡禍疾所起，由有妄而來。今九五居得尊位，為無妄之主，下皆“無妄”，而偶然有此疾害，故云“無妄之疾”也。“勿藥有喜”者，若疾自己招，或寒暑飲食所致，當須治療。若其自然之疾，非己所致，疾當自損，勿須藥療而“有喜”也。此假病象以喻人事，猶若人主而剛正自修，身無虛妄，下亦無虛妄，而遇逢凶禍，若堯、湯之厄，災非己招，但順時修德，勿須治理，必欲除去，不勞煩天下，是“有喜”也。然堯遭洪水，使鯀、禹治之者，雖知災未可息，必須順民之心。鯀之不成，以災未息也。禹能治救，災欲盡也，是亦自然之災，“勿藥有喜”之義也。

The text says: "Nine in the Fifth, illness coming without expectation, does not require medicine and there will be joy." Wang Bi's commentary explains: "Nine in the Fifth is in the position of honor, being the main line of the hexagram of Wuwang. All the other lines are also without false action, meaning the misfortune is not caused by oneself. Yet one would take medicine, which would indicate a serious illness. Misfortune not caused by one's own false actions, if not treated, will naturally recover; if one forcefully takes medicine, which is not needed, it will lead to misfortune. Therefore, it is said 'without medicine there is joy.'" Kong Yingda's commentary elaborates: "What is meant by 'illness without expectation' is that all misfortunes and diseases arise from false expectations. Now, Nine in the Fifth is in a position of honor, being the master of Wuwang, and all the other lines are also without false action, yet they happen to suffer illness, hence called 'illness without expectation.' What is meant by 'without medicine there is joy' is that if the illness is caused by oneself, or due to improper cold or heat, or improper diet, then treatment is needed. But if the illness arises naturally and is not caused by oneself, the illness will naturally subside, and there will be joy without medicine. This uses the image of illness to illustrate human affairs: it is like a sovereign who is upright and self-cultivated, with no false actions, and his ministers also have no false actions, yet they encounter misfortune, like the calamities faced by Yao and Tang. These misfortunes are not self-caused, so one only needs to follow the times and cultivate virtue, without deliberate intervention. If one insists on forcefully removing them, it would disturb the world. Not disturbing the world is 'there is joy.' As for Yao's encounter with floods, he still sent Gun and Yu to manage the water, because even though the water disaster could not be stopped immediately, it was necessary to follow the people's will. Gun failed because the disaster had not yet reached its end; Yu succeeded because the disaster was about to be exhausted. This also belongs to natural disasters, which fits the meaning of 'without medicine there is joy.'"

《象》曰：無妄之藥，不可試也。藥攻有妄者也，而反攻“無妄”，故不可試也。[疏]正義曰：解“勿藥有喜”之義。若有妄致疾，其藥可用。若身既“無妄”，自然致疾，其藥不可試也。若其試之，恐更益疾也。言非妄有災不可治也，若必欲治之，則勞煩於下，害更甚也。此非直施於人主，至於凡人之事，亦皆然也。若己之無罪，忽逢禍患，此乃自然之理，不須憂勞救護，亦恐反傷其性。

The Small Image Commentary says: The medicine for curing the illness of "wuwang" is not to be tried. Wang Bi's annotation explains: Medicine is used to treat illnesses caused by disorder. Now, using medicine to treat "wuwang" is the reverse, so it should not be tried. Kong Yingda's commentary elaborates: This explains the meaning of "wu yao you xi." If the illness is caused by false pretense, then medicine can be used; but if the illness arises naturally without any false pretense, then medicine should not be tried. Once tried, it may even worsen the condition. This means that disasters not caused by wrongdoing should not be forcibly treated. If one insists on treating them, it will disturb the people and cause greater harm. This principle applies not only to rulers but also to ordinary people: if one has no wrongdoing and suddenly encounters misfortune, it is a natural occurrence and does not require worry or effort to prevent. Trying to prevent it forcefully may even harm one's natural state.

上九：無妄行，有眚，無攸利。處不可妄之極，唯宜靜保其身而已，故不可以行也。[疏]正義曰：處不可妄之極，唯宜靜保其身。若動行，必有災眚，無所利也。位處窮極，動則致災。故《象》云：“無妄之行，窮之災也。”《象》曰：“無妄”之行，窮之災也。

The text says: "Upper Nine, when it is time for no false movement, yet it moves forward recklessly, there will be calamity, and there is no benefit." Wang Bi's commentary explains: "Upper Nine is at the extreme point where it should not move recklessly; it should only remain quiet and preserve itself, so it should not take any action." Kong Yingda's commentary elaborates: "At the extreme point where movement is not permissible, one should only remain quiet and preserve oneself; if there is any action, it will certainly bring calamity and no benefit. The line has reached the extreme position, and any movement will bring disaster, hence the Small Image Commentary says, 'Reckless movement in the time of no false movement brings disaster at the extreme.'" The Small Image Commentary states: "Reckless movement during the time of no false movement is the disaster brought about by being at the extreme."

乾下艮上。大畜：利貞。不家食，吉。利涉大川。[疏]正義曰：謂之“大畜”者，乾健上進，艮止在上，止而畜之，能畜止剛健，故曰“大畜”。《彖》云：“能止健，大正”也。是能止健，故為大畜也。小畜則巽在乾上，以其巽順，不能畜止乾之剛，故云小畜也。此則艮能止之，故為大畜也。“利貞”者，人能止健，非正不可，故“利貞”也。“不家食吉”者，己有大畜之資，當須養順賢人，不使賢人在家自食，如此乃吉也。“利涉大川”者，豐則養賢，應於天道，不憂險難，故“利涉大川”。

The hexagram "Great Accumulation" has the lower trigram Qian (Heaven) and the upper trigram Gen (Mountain). The hexagram statement says: it is advantageous to maintain correctness; the virtuous person does not remain at home seeking sustenance, which is auspicious; it is advantageous to cross a great river. Kong Yingda explains: it is called "Great Accumulation" because Qian is strong and upward-moving, while Gen is still and occupies the upper position, stopping and accumulating. It can restrain the strong and vigorous, hence it is called "Great Accumulation." The Commentary on the Judgment says, "Being able to stop the strong is great correctness." Because it can restrain the strong, it becomes "Great Accumulation." As for "Small Accumulation," it is Xun above Qian, and since Xun's gentle nature cannot restrain Qian's strength, it is called "Small Accumulation." This hexagram, however, is Gen that can restrain it, hence it is called "Great Accumulation." The phrase "advantageous to maintain correctness" means that people must restrain the strong, and this can only be done by following the correct path, hence "advantageous to maintain correctness." The phrase "not remaining at home to seek sustenance is auspicious" means that if one already has abundant resources, one should support and obey the virtuous person, not let the virtuous person remain at home seeking food, which is auspicious. The phrase "advantageous to cross a great river" means that with abundant resources, one can support the virtuous, aligning with the heavenly way, and thus not fear difficulties, hence "advantageous to cross a great river."

《彖》曰：《大畜》，剛健篤實，輝光日新其德。凡牧既厭而退者，弱也；既榮而隕者，薄也。夫能“輝光日新其德”者，唯“剛健篤實”也。[疏]正義曰：言“大畜剛健篤實”者，此釋大畜之義，“剛健”謂乾也。乾體剛性健，故言“剛健”也。“篤實”，謂艮也。艮體靜止，故稱“篤實”也。“輝光日新其德”者，以其剛健篤實之故，故能輝耀光榮，日日增新其德。若無剛健，則劣弱也，必既厭而退。若無篤實，則虛薄也，必既榮而隕，何能久有輝光，日新其德乎？○注“凡物既厭”至“剛健篤實也”。○正義曰：“凡物既厭而退者，弱也”者，釋《經》“剛健”也。若不剛健，則見厭被退。能剛健，則所為日進，不被厭退也。“既榮而隕者薄也”者，釋《經》“篤實”也。凡物暫時榮華而即損落者，由體質虛薄也。若能篤厚充實，則恆保榮美，不有損落也。

The Commentary on the Judgment says: The Great Accumulation is characterized by strength, firmness, and sincerity, radiating brilliance and renewing its virtue daily. Wang Bi's annotation explains: Whatever has been abandoned and retreated is due to weakness; whatever has flourished and then withered is due to superficiality; only those who can "radiate brilliance and renew their virtue daily" possess "strength, firmness, and sincerity." Kong Yingda's commentary elaborates: The phrase "Great Accumulation is strong and firm" explains the meaning of the Great Accumulation. "Strength and firmness" refer to Qian, as the hexagram of Qian embodies strength and vigorous action, hence it is called "strength and firmness"; "sincerity and solidity" refer to Gen, as the hexagram of Gen embodies stillness and stability, hence it is called "sincerity and solidity." The phrase "radiating brilliance and renewing its virtue daily" is precisely because of strength and firmness that one can radiate brilliance and renew virtue day by day. Without strength, one would be weak and inevitably abandoned and retreated; without sincerity, one would be superficial and inevitably flourish and then wither, how could one maintain brilliance and renew virtue daily? Kong also explains Wang's annotation from "All things that have been abandoned and retreated" to "are due to strength and firmness": Wang says "All things that have been abandoned and retreated are due to weakness," which explains the "strength and firmness" in the text—without strength, one would be abandoned and retreated, but with strength, one's actions progress daily, not being abandoned or retreated. Wang says "Those that have flourished and then withered are due to superficiality," which explains the "sincerity and solidity" in the text—those that flourish and then wither are due to their nature being superficial; if one is sincere and solid, one can maintain prosperity and not wither.

剛上而尚賢，謂上九也。處上而大通，剛來而不距，“尚賢”之謂也。[疏]“剛上而尚賢”。○正義曰：“剛上”謂上九也。乾剛向上，上九不距，是貴尚賢也。○注“謂上九”至“尚賢之謂也”。○正義曰：“謂上九也”者，言上九之德，見乾之上進而不距逆，是貴“尚賢”也。“處上而大通”者，釋上九“何天之衢亨”，是處上通也。既處於上，下應於天，有大通之德也。“剛來而不距”者，以有大通，既見乾來而不距逆，是“尚賢”之義也。能止健，大正也。健莫過乾而能止之，非夫“大正”，未之能也。[疏]正義曰：釋“利貞”義。所以艮能止乾之健者，德能大正，故“能止健”也。

The text of the Commentary on the Judgment says: "The strong line is at the top and esteems the virtuous person." Wang Bi's annotation explains: This refers to the Nine at the Top — it is in the upper position of the hexagram and is greatly open and unimpeded. The strong virtue of Qian comes up and it does not reject it, which is called "esteeming the virtuous." Kong Yingda explains the phrase "strong above and esteeming the virtuous" by saying: "Strong above" refers to the Nine at the Top. The strong and vigorous virtue of Qian moves upward, and the Nine at the Top does not reject it, which is to honor and esteem the virtuous person. Kong also explains Wang's annotation from "this refers to the Nine at the Top" to "this is called esteeming the virtuous." Wang says "this refers to the Nine at the Top," meaning the virtue of the Nine at the Top, which sees the upward movement of Qian's strong virtue and does not resist it, which is the meaning of "esteeming the virtuous." He says "being in the upper position and greatly open," which explains the line statement of the Nine at the Top, "What is the heavenly path? It is open and unimpeded." Being in the upper position and open, it responds to heaven below, thus possessing great openness and virtue. He says "the strong comes and does not resist," precisely because of this great openness and virtue, seeing the strong virtue of Qian coming up and not resisting, which is the meaning of "esteeming the virtuous." The text of the Commentary on the Judgment also says: Being able to stop the strong and vigorous is great uprightness. Wang Bi's annotation explains: The strong and vigorous is no greater than Qian, and Gen is able to stop it. If it is not "great uprightness," it cannot be done. Kong Yingda elaborates: This explains the meaning of the hexagram statement "favorable to uprightness." Gen is able to stop the strong and vigorous of Qian because its virtue is great uprightness, hence it is said "being able to stop the strong."

“不家食吉”，養賢也。“利涉大川”，應乎天也。有大畜之實，以之養賢，令賢者不家食，乃吉也。“尚賢”制健，“大正”應天，不憂險難，故“利涉大川”也。[疏]“不家食吉”至“應乎天也”。○正義曰：“不家食吉，養賢”者，釋“不家食吉”，所以不使賢者在家自食而獲吉也。以在上有“大畜”之實，養此賢人，故不使賢者在家自食也。“利涉大川應乎天”者，以貴尚賢人，大正應天，可逾越險難，故“利涉大川”也。

The Commentary on the Judgment says: "Not eating at home is auspicious" refers to supporting virtuous people, and "favorable for crossing great rivers" refers to aligning with Heaven. Wang Bi's commentary explains: possessing great resources, using them to support virtuous people, so that the virtuous do not have to seek their own sustenance at home, is what brings auspiciousness; by "valuing virtue" to restrain the strong and vigorous, and by "great correctness" aligning with the heavenly way, there is no worry about difficulties, hence "favorable for crossing great rivers." Kong Yingda's commentary elaborates on the section from "Not eating at home is auspicious" to "aligning with Heaven": what is meant by "Not eating at home is auspicious, supporting virtuous people" is an explanation of "Not eating at home is auspicious," explaining why not allowing the virtuous to seek their own sustenance at home brings auspiciousness—because those in high position possess the strength of the Great Accumulation, supporting these virtuous people, thus not allowing the virtuous to seek their own sustenance at home. What is meant by "favorable for crossing great rivers aligns with Heaven" is because valuing and respecting virtuous people, being greatly upright and aligning with the heavenly way, allows one to overcome difficulties, hence "favorable for crossing great rivers."

○注“有大畜之實”至“利涉大川也”。○正義曰：“尚賢制健”者，謂上九剛來不距，“尚賢”之謂也。艮能畜剛，“制健”之謂也。故上《經》云：“剛上而尚賢”。王《注》云：“謂上九也。”又云：“能止健，大正也。”王《注》云：“健莫過乾，而能止之，非夫大正，未之能也。”則是全論艮體。“明知尚賢”，謂上九也。“制健”謂艮體也。“大正應天”者，謂艮也。故前文云：“能止健，大正也。”止健是艮也，應天者，上體之艮，應下體之乾，故稱“應天”也。此取上卦、下卦而相應，非謂一陰一陽而相應也。

Kong Yingda's commentary further explains Wang Bi's note from "There is the reality of great accumulation" to "It is advantageous to cross a great river": what is meant by "valuing the virtuous and controlling the strong" is that "valuing the virtuous" refers to the upper nine (Shang Ji) coming up from the upper trigram Qian without being rejected, and "controlling the strong" refers to Gen's ability to restrain the strong and vigorous. Therefore, the previous text of the Commentary on the Judgment says "the strong comes up and values the virtuous," and Wang Bi's note says "this refers to the upper nine." The Commentary on the Judgment also says "able to restrain the strong, this is great correctness," and Wang Bi's note says "the strong is no greater than Qian, yet it can be restrained; only the great correctness can do this." This is entirely discussing the structure of the Gen trigram. From this it is clear that "valuing the virtuous" refers to the upper nine, and "controlling the strong" refers to the structure of Gen. As for "great correctness responding to heaven," this also refers to Gen. Therefore, the previous text says "able to restrain the strong, this is great correctness" — the one restraining the strong is Gen. What is meant by "responding to heaven" is that the upper trigram Gen corresponds to the lower trigram Qian, so it is called "responding to heaven." Here the correspondence is between the upper trigram and the lower trigram as a whole, not between one yao of yin and one yao of yang.

《象》曰：天在山中，大畜。君子以多識前言往行，以畜其德。物之可畜於懷，令德不散，盡於此也。[疏]“《象》曰”至“以畜其德”。○正義曰：“天在山中”者，欲取德積於身中，故云“天在山中”也。“君子以多識前言，往行以畜其德”者，君子則此“大畜”，物既“大畜”，德亦“大畜”，故多記識前代之言，往賢之行，使多聞多見，以畜積己德，故云“以畜其德”也。○注“物之可畜”至“盡於此也”。○正義曰：物之可畜於懷，令其道德不有棄散者，唯貯藏“前言往行”於懷，可以令德不散也。唯此而已，故云“盡於此也”。

The text from the Great Image says: Heaven in the mountain, this is the image of the Great Accumulation; thus the gentleman should remember many good words of the past and the virtuous deeds of former sages, to cultivate his own virtue. Wang Bi's commentary explains: what can be stored within the heart and prevent virtue from being lost is all contained in this. Kong Yingda's commentary elaborates on the passage from "the image" to "to accumulate his virtue": the phrase "Heaven in the mountain" is meant to indicate the idea of virtue being accumulated within oneself, hence it is said "Heaven in the mountain." As for "the gentleman learns much from the words of the past and the deeds of former sages to accumulate his virtue," the gentleman follows this image of "Great Accumulation," since external things have been greatly accumulated, so should virtue be greatly accumulated. Therefore, he should remember many words of the past and the deeds of former sages, so that he may have much knowledge and sight, and thus accumulate his own virtue, hence it is said "to accumulate his virtue." Kong also explains Wang's note from "things that can be accumulated" to "is all contained in this": what can be stored within the heart and prevent one's virtue from being discarded or scattered is only to store the words of the past and the deeds of former sages within the heart, thus preventing virtue from being scattered; and this is the only way, hence it is said "is all contained in this."

初九：有厲利巳。四乃畜巳，未可犯也。故進則有厲，已則利也。[疏]正義曰：初九雖有應於四，四乃抑畜於己。己今若往，則有危厲。唯利休巳，不須前進，則不犯禍凶也。故《象》云：“不犯災也。”《象》曰：“有厲利巳”，不犯災也。處健之始，未果其健者，故能利巳。

The text says: "Initial Nine, there is danger, advantageous to stop." Wang Bi's commentary explains: Six in the Fourth is properly restraining and holding itself, and should not be provoked, so advancing would bring danger, while stopping would be advantageous. Kong Yingda's commentary elaborates: Although Initial Nine is in proper correspondence with Six in the Fourth, Six in the Fourth is restraining and holding Initial Nine; if Initial Nine proceeds forward, there would be danger, and it is only advantageous to stop. Not proceeding would avoid provoking calamity, hence the Small Image Commentary says "not offending calamity." The Small Image Commentary says: "there is danger, advantageous to stop," meaning not to provoke disaster. Wang Bi's commentary explains: Initial Nine is at the beginning of Qian, the Creative, and still cannot act rashly with its strong and vigorous nature, hence it is advantageous to stop.

九二：輿說輹。五處畜盛，未可犯也。遇斯而進，故“輿說輹”也。居得其中，能以其中不為馮河，死而無悔，遇難能止，故“無尤”也。[疏]正義曰：九二雖與六五相應，“五處畜盛，未可犯也”。若遇斯而進，則輿說其輹，車破敗也。以其居中，能遇難而止，則無尤過，故《象》云“中無尤”也。以其居中能自止息，故“無尤”也。此“輿說輹”，亦假象以明人事也。《象》曰：“輿說輹”，中無尤也。

The text says: Nine in the Second, the carriage wheel fastening breaks off. Wang Bi's commentary explains: Six in the Fifth is in a position of strong restraint, which should not be violated; yet if one encounters such a situation and still proceeds, thus 'the carriage wheel fastening breaks off.' Nine in the Second is in the central position of the lower trigram, able to act according to the middle path, not engaging in reckless actions like crossing a river on foot, which leads to death without regret. When encountering difficulties, it can stop, thus 'no blame.' Kong Yingda's commentary elaborates: Although Nine in the Second corresponds with Six in the Fifth, 'Five is in a position of strong restraint, which is not yet to be violated.' If one encounters this situation and still proceeds, the carriage wheel fastening will break off, leading to the destruction of the carriage. Because it is in the central position, it can stop when encountering difficulties, thus having no fault. Therefore, the Small Image Commentary says 'being in the center, there is no blame.' The phrase 'the carriage wheel fastening breaks off' also uses a physical object to illustrate human affairs. The Small Image Commentary says: 'the carriage wheel fastening breaks off' indicates being in the center with no blame.

九三：良馬逐，利艱貞。曰：閒輿衛，利有攸往。凡物極則反，故畜極則通。初二之進，值於畜盛，故不可以升。至於九三，升於上九，而上九處天衢之亨，途徑大通，進無違距，可以馳騁，故曰“良馬逐”也。履當其位，進得其時，在乎通路，不憂險厄，故“利艱貞”也。閒，閡也。衛，護也。進得其時，雖涉艱難而無患也，輿雖遇閒而故衛也。與上合志，故“利有攸往”也。[疏]正義曰：“九三良馬逐”者，“初二之進，值於畜盛”，不可以升。“至於九三，升於上九，而上九處天衢之亨，途徑大通，進無違距”，故九三可以良馬馳逐也。“利艱貞”者，“履當其位，進得其時，在乎通路，不憂險厄”，故宜利艱難而貞正也。若不值此時，雖平易守正而尚不可，況艱難而欲行正乎？“曰閒輿衛”者，進得其時，涉難無患，雖曰有人慾閒閡車輿，乃是防衛見護也，故云“曰閒輿衛”也。“利有攸往”者，與上合志，利有所往，故《象》曰“上合志”也。

The text says: Nine in the Third, like a good horse galloping, is advantageous to maintain uprightness in hardship; although there may be obstacles to the chariot, it is actually a form of protection and support, thus being beneficial for moving forward. Wang Bi's commentary explains: When anything reaches its extreme, it will reverse, so when stopping is at its peak, it becomes smooth. Initially, Nine at the Beginning and Nine in the Second wish to advance, but they meet a strong force of stopping, so they cannot ascend. By the time it reaches Nine in the Third, it can ascend to Upper Nine, which is in the open and prosperous place of the sky's thoroughfare, where the path is greatly open, and there is no obstruction to advance, thus allowing the horse to gallop freely. Therefore, it is said, "the good horse gallops." Nine in the Third is on the proper position, and advancing is at the right time, being on a path of smoothness, without worrying about dangers, hence "advantageous to maintain uprightness in hardship." "闲" means obstruction, "卫" means protection; advancing at the right time, even though encountering hardship, there is no harm, and although the chariot meets obstruction, it is actually being protected. Being in harmony with Upper Nine, it is advantageous to move forward. Kong Yingda's commentary elaborates: What is meant by "Nine in the Third, the good horse gallops," Wang's note says "the advancement of the first two, meets the peak of stopping," so they cannot ascend; he also says "by the time it reaches Nine in the Third, it ascends to Upper Nine, which is in the open and prosperous place of the sky's thoroughfare, where the path is greatly open, and there is no obstruction to advance," thus Nine in the Third can gallop like a good horse. What is meant by "advantageous to maintain uprightness in hardship," Wang's note says "being on the proper position, advancing at the right time, being on a smooth path, without worrying about dangers," thus it is advantageous to maintain uprightness in hardship and gain benefit. If one does not meet such an opportunity, even maintaining uprightness in a peaceful time is not possible, let alone trying to follow the right path in hardship? What is meant by "the chariot is obstructed but protected," advancing at the right time, encountering hardship without harm, although there are people who want to obstruct the chariot, it is actually protection, thus it is said, "the chariot is obstructed but protected." What is meant by "advantageous to move forward," being in harmony with Upper Nine, it is advantageous to move forward, thus the Small Image Commentary says, "harmony of the upper and lower."

《象》曰：“利有攸往”，上合志也。六四：童牛之牿，元吉。處艮之始，履得其位，能止健初，距不以角，柔以止剛，剛不敢犯。抑銳之始，以息強爭，豈唯獨利？乃將“有喜”也。[疏]正義曰：“童牛之牿”者，處艮之始，履得其位，能抑止剛健之初。距此初九，不須用角，故用童牛牿止其初也。“元吉”者，柔以止剛，剛不敢犯，以息彊爭所以大吉而有喜也，故《象》云“元吉，有喜也。”《象》曰：六四“元吉”，有喜也。

The Small Image Commentary says: "It is advantageous to go somewhere," which is in harmony with the aspirations of the top nine. The text also states: "Six in the fourth, adding a crossbar to a young ox, great good fortune." Wang Bi's commentary explains: Six in the fourth is at the beginning of the mountain trigram, standing in the correct position, able to restrain the initial nine of the heaven trigram. It resists without using the ox's horn, but instead uses softness to restrain strength, making the strong ones dare not to offend. By restraining the rising vigor at its beginning, it stops the fierce contention, which is not only advantageous but also brings joy. Kong Yingda's commentary elaborates: The phrase "a crossbar on a young ox" refers to six in the fourth, at the beginning of the mountain trigram, standing in the correct position, able to restrain the initial strength of the heaven trigram. It resists the initial nine without resorting to the ox's horn, thus using the crossbar of a young ox to restrain it. The term "great good fortune" refers to using softness to restrain strength, making the strong ones dare not to offend, thus stopping the fierce contention, hence great good fortune and joy, so the Small Image Commentary says "great good fortune, there is joy." The Small Image Commentary says: Six in the fourth is "great good fortune" because there is joy.

六五：豶豕之牙，吉。豕牙橫猾，剛暴難制之物，謂二也。五處得尊位，為畜之主。二剛而進，能豶其牙，柔能制健，禁暴抑盛，豈唯能固其位，乃將“有慶”也！[疏]“《象》曰”至“豶豕之牙吉”。○正義曰：“豶豕之牙”者，豕牙謂九二也。二既剛陽，似豕牙之橫猾。九二欲進，此六五處得尊位，能豶損其牙，故云“豶豕之牙”。柔能制剛，禁暴抑盛，所以“吉”也。非唯獨吉，乃終久有慶。故《象》云“六五之吉，有慶也”。○注“豕牙橫猾”至“將有慶”。○正義曰：“能豶其牙”者，觀注意，則豶是禁制損去之名。褚氏云：“豶，除也，除其牙也。”然豶之為除，《爾雅》無訓。案《爾雅》云：“墳，大防。”則墳是隄防之義。此“豶其牙”，謂防止其牙。古字假借，雖豕傍土邊之異，其義亦通。“豶其牙”，謂止其牙也。《象》曰：六五之“吉”，有慶也。

The text says: "Six in the Fifth, restraining the sharp teeth of a wild boar, is auspicious." Wang Bi's commentary explains: The teeth of a boar are fierce and cunning, representing something strong and difficult to control, here referring to Nine in the Second. Six in the Fifth is in a position of respect and authority, being the one who restrains. Nine in the Second, with its strong and vigorous nature, is advancing upwards, but Six in the Fifth is able to "feng" and reduce its teeth, using softness to control strength, thus stopping violence and restraining power. This is not only able to maintain its position but will also bring "a celebration." Kong Yingda's commentary elaborates on the section from "The Image" to "feng shi zhi ya ji": The phrase "feng shi zhi ya" refers to the teeth of the boar, which symbolize Nine in the Second. Nine in the Second, being a strong and yang line, is like the teeth of a boar, which are fierce and cunning. Nine in the Second wishes to advance upwards, but Six in the Fifth, being in a position of respect and authority, is able to "feng" and reduce its teeth. Therefore, it is said "feng shi zhi ya." Using softness to control strength, stopping violence and restraining power, hence "auspicious." Not only is it auspicious for the moment, but it also brings long-term blessings, so the "Small Image Commentary" says "the auspiciousness of Six in the Fifth is due to having a celebration." Kong Yingda also explains Wang Bi's commentary from "shi ya heng hua" to "jiang you qing": The phrase "able to feng its teeth" refers to the idea of restraining and reducing the teeth, as explained by Wang Bi. Chu said: "feng means to remove, to remove its teeth." However, interpreting "feng" as "remove" is not found in the "Erya." Now examining the "Erya," it says "fen, great defense," indicating that "fen" means a barrier. Therefore, "feng its teeth" here means preventing its teeth. Ancient characters were often used interchangeably, even though there is a distinction between the pig radical and the soil radical, the meaning can still be understood. Therefore, "feng its teeth" means stopping its teeth. The "Small Image Commentary" says that the "auspiciousness" of Six in the Fifth is due to having a celebration.

上九：何天之衢，亨。處畜之極，畜極則通，大畜以至於大亨之時。何，辭也，猶云何畜，乃天之衢亨也。[疏]正義曰：“何天之衢亨”者，何謂語辭，猶云“何畜”也。處畜極之時，更何所畜？乃天之衢亨，無所不通也。故《象》云：“何天之衢，道大行也”。何氏云：“天衢既通，道乃大亨。”《象》曰：“何天之衢”，道大行也。

The text says: "Upper Nine, the great path of heaven is unobstructed and smooth." Wang Bi's commentary explains: "Upper Nine is at the extreme point of restraint. When restraint reaches its peak, it becomes unobstructed. The hexagram of Great Accumulation has now reached the time of great smoothness. 'He' is a particle, like saying 'why continue to restrain?' Thus, the heavenly path becomes unobstructed." Kong Yingda's commentary elaborates: "The phrase 'Heaven's path is unobstructed' refers to 'He' as a particle, similar to 'He xiu' (why restrain). When restraint has reached its extreme, what more is there to restrain? Thus, the great path of heaven becomes unobstructed, without any obstruction, so the Small Image Commentary says 'Heaven's path is unobstructed, the great path is widely通行.' He said: 'When the heavenly path is unobstructed, the great path is fully unobstructed.' The Small Image Commentary says 'Heaven's path is unobstructed,' meaning the great path is unobstructed."

震下艮上。頤：貞吉。觀頤，自求口實。[疏]正義曰：“頤貞吉”者，於頤養之世，養此貞正，則得吉也。“觀頤”者，頤，養也，觀此聖人所養物也。“自求口實”者，觀其自養，求其口中之實也。《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，頤之時太矣哉！

The hexagram "Yi" has the lower trigram Zhen (Thunder) and the upper trigram Gen (Mountain). The hexagram statement says: "Maintaining uprightness brings good fortune; observing the way of nourishment, one should seek one's own sustenance." Kong Yingda explains: "So-called 'Yi Zhen Ji' means that in an era of nourishment, cultivating this uprightness will bring good fortune. 'Observing Yi' refers to 'Yi' meaning nourishment, that is, observing what the sage nourishes. 'Seeking one's own sustenance' refers to observing how one sustains oneself and seeking one's own actual food." The text of the "Commentary on the Judgment" says: "Yi 'Zhen Ji' means that if what is nourished is upright, then good fortune comes; 'Observing Yi' means observing the object of nourishment; 'Seeking one's own sustenance' means observing how one sustains oneself. Heaven and Earth nourish all things, and the sage nourishes the virtuous to extend to all people—this is the great significance of the hexagram Yi."

[疏]“《彖》曰”至“大矣哉”。○正義曰：“頤貞吉，養正則吉”者，釋“頤貞吉”之義。頤，養也。貞，正也。所養得正，則有吉也。其養正之言，乃兼二義：一者養此賢人，是其“養正”，故下云“聖人養賢以及萬民”。二者謂養身得正，故《象》云“慎言語，節飲食”。以此言之，則“養正”之文，兼養賢及自養之義也。“觀頤觀其所養也”者，釋“觀頤”之義也。言在下觀視在上頤養所養何人，故云“觀頤，觀其所養也”。“自求口實，觀其自養”者，釋“自求口實”之義也。謂在下之人，觀此在上自求口中之實，是觀其自養，則是在下觀上，乃有二義：若所養是賢，及自養有節，則是其德盛也；若所養非賢，及自養乖度，則其德惡也。此卦之意，欲使所養得也，不欲所養失也。“天地養萬物”者，自此已下，廣言《頤卦》所養事大，故云“天地養萬物”也。“聖人養賢以及萬民”者，先須養賢，乃得養民，故云“養賢以及萬民”也。聖人但養賢人使治眾，眾皆獲安，有如虞舜五人，周武十人，漢帝張良，齊君管仲，此皆養得賢人以為輔佐，政治世康，兆庶咸說，此則“聖人養賢以及萬民”之養也。“頤之時大矣哉”者，以《彖》釋“頤”義於理既盡，更無餘意，故不云義，所以直言“頤之時大矣哉”。以所養得廣，故云“大矣哉”。

Kong Yingda explains in his commentary on the section from "The Commentary on the Judgment" to "Great indeed is the timing of the hexagram Yì": "Yì zhen ji" means "to nourish with correctness leads to good fortune." This explains the hexagram statement "Yì zhen ji," where "Yì" means to nourish, and "zhen" means correctness. Nourishing with correctness brings good fortune. The two characters "yangzheng" (nourish with correctness) contain two meanings: first, to support virtuous people, which is "yangzheng," hence the following text says "saints nourish virtuous people and also the people." Second, to nourish one's body in a correct way, so the "Great Image Commentary" says "be cautious in speech and regulate diet." Thus, the term "yangzheng" includes both nourishing virtuous people and self-cultivation. "Guan Yì, guan qi suo yang ye" explains "Guan Yì," meaning that those in a lower position observe what the superior is nourishing, hence "Guan Yì, guan qi suo yang ye." "Zi qiu kou shi, guan qi zi yang" explains "Zi qiu kou shi," meaning that those in a lower position observe how the superior seeks sustenance, which is observing self-nourishment. Thus, the lower observing the superior has two distinctions: if the superior nourishes virtuous people and maintains self-discipline, then his virtue is excellent; if the superior nourishes unworthy people and lacks self-restraint, then his virtue is evil. The purpose of this hexagram is to ensure proper nourishment and not improper nourishment. "Tian di yang wanwu" (Heaven and Earth nourish all things) begins the broad discussion on the vastness of the nourishment in the hexagram Yì, hence "Tian di yang wanwu." "Sheng ren yang xian yi ji wan min" (saints nourish virtuous people and also the people) requires first nourishing virtuous people before nourishing the people, hence "yang xian yi ji wan min" — saints only need to nourish virtuous people, who then govern the people, and all people will be at peace. For example, Yu Shun had five virtuous ministers, King Wu of Zhou had ten ministers who could govern or cause chaos, and Emperor Gao of Han had Zhang Liang, while Duke Huan of Qi had Guan Zhong. All these were nourishing virtuous ministers as assistants, resulting in clear governance and a peaceful world, with all people happy and content. This is "sheng ren yang xian yi ji wan min." "Yi zhi shi da yi zai" (the timing of Yì is great indeed) is because the "Commentary on the Judgment" has already explained the meaning of Yì in terms of principle, leaving no other meaning, so it does not say "yi" (meaning), but directly says "Yi zhi shi da yi zai." Because the nourishment is vast, it says "da yi zai."

《象》曰：山下有雷，頤。君子以慎言語，節飲食。言語、飲食猶慎而節之，而況其餘乎？[疏]正義曰：山止於上，雷動於下。頤之為用，下動上止，故曰“山下有雷，頤。”人之開發言語、咀嚼、飲食，皆動頤之事，故君子觀此頤象，以謹慎言語，裁節飲食。先儒云：“禍從口出，患從口入。”故於頤養而慎節也。

The Classic Text of the Great Image says: "A mountain beneath thunder, this is the image of the hexagram颐 (Nourishment)." Therefore, the gentleman is cautious in speech and restrains his diet. Wang Bi's commentary explains: If even speech and diet require caution and restraint, what more so other matters? Kong Yingda's exposition elaborates: The mountain (Geng) is still above, and the thunder (Zhen) moves below; the function of the mouth (Yi) is that the lower jaw moves while the upper jaw remains still, hence it is said "A mountain beneath thunder, Nourishment." When a person speaks or eats, these are all activities involving the jaw, so the gentleman observes this image of nourishment to be cautious in speech and restrain his diet. Earlier scholars said: "Disaster comes from the mouth, trouble enters through the mouth." Therefore, in the way of nourishment, one must be cautious and restrained.

初九：舍爾靈龜，觀我朵頤，凶。“朵頤”者，嚼也。以陽處下而為動始，不能令物由己養，動而求養者也。夫安身莫若不競，修己莫若自保。守道則福至，求祿則辱來。居養賢之世，不能貞其所履以全其德，而舍其靈龜之明兆，羨我朵頤而躁求，離其致養之至道，闚我寵祿而競進，凶莫甚焉。[疏]“初九”至“觀我朵頤凶”。○正義曰：“靈龜”謂神靈明鑑之龜。“兆”以喻己之明德也。“朵頤”謂朵動之頤以嚼物，喻貪婪以求食也。初九“以陽處下而為動始”，不能使物賴已而養，而更自動求養，是舍其靈龜之明兆，觀我朵頤而躁求。是損己廉靜之德，行其貪竊之情，所以“凶”也。不足可貴，故《象》云“亦不足貴”也。

The text says: "Initial Nine, abandoning your own virtue like the bright virtue of a sacred turtle, yet staring at me chewing, leading to calamity." Wang Bi's commentary explains: "Duo Yi" means chewing. Initial Nine, with a yang line in the lower position at the beginning of movement, cannot enable all things to rely on itself for sustenance, but instead acts recklessly to seek sustenance from others. Stability is achieved through non-competition, self-cultivation through self-preservation; upholding the Dao brings blessings, seeking official favor brings disgrace. In an era of honoring virtuous talents, yet failing to maintain righteousness and uphold virtue, instead abandoning one's own bright virtue like the sacred turtle, envying others chewing and eagerly seeking sustenance, departing from the ultimate Dao of receiving sustenance, and coveting favor and advancement through competition, there is no greater danger than this. Kong Yingda's commentary elaborates on the section from "Initial Nine" to "Observing me chewing leads to calamity": "The sacred turtle" refers to a divine turtle with clear discernment; the patterns on its shell are used to symbolize one's own bright virtue. "Duo Yi" refers to moving the cheeks while chewing, symbolizing greed for food. "Initial Nine, with a yang line in the lower position at the beginning of movement," cannot enable all things to rely on itself for sustenance, but instead acts recklessly to seek sustenance, which is abandoning one's own bright virtue like the sacred turtle, watching others chew and eagerly seeking sustenance. This harms one's own purity and quiet virtue, indulging in greed, hence "calamity." It is not worth being esteemed, hence the "Small Image Commentary" says "it is not worth being esteemed."

注“朵頤者嚼也”至“凶莫甚焉”。○正義曰：“朵頤者嚼也”者，朵是動義，如手之捉物謂之朵也。今動其頤，故知嚼也。“不能令物猶己養”者，若道德弘大，則己能養物，是物由己養。今身處無位之地，又居震動之始，是動而自求養也。“離其致養之至道，闚我寵祿而競進”者，若能自守廉靜，保其明德，則能致君上所養。今不能守廉靜，是“離其致養之至道”，反以求其寵祿而競進也。《象》曰：“觀我朵頤”，亦不足貴也。

Kong Yingda's commentary further explains Wang's annotation from "Du Yi" meaning "chewing" to "Xiong Mo Shen Yan" meaning "no misfortune is greater than this": Wang explains that "Du Yi" means "chewing," where "Du" is an action, similar to the action of grabbing something with one's hands called "Du." Now, if one moves his cheeks, it is known to be chewing. Wang says "Unable to make things be nourished by oneself," meaning if one has great virtue, one can nourish all things, which is that all things are nourished by oneself. Now, initial nine is in an unimportant position, and is at the beginning of movement, so it can only be that he acts wrongly to seek nourishment from others. Wang says "Leaving the way of self-nourishment, looking for my favor and rank and competing for advancement," meaning if one can keep oneself clean and quiet, preserving one's bright virtue, one can attract the nourishment from the ruler. Now, one cannot keep oneself clean and quiet, which is "Leaving the way of self-nourishment," and instead goes to seek favor and rank and compete for advancement. The "Small Image Commentary" says: "Observing my chewing," which is not worth being esteemed.

六二：顛頤，拂經於丘。頤，征凶。養下曰顛。拂，違也。經猶義也。丘，所履之常也。處下體之中，無應於上，反而養初居下，不奉上而反養下，故曰“顛頤拂經於丘也”。以此而養，未見其福也；以此而行，未見有與，故曰“頤貞凶”。[疏]正義曰：顛，倒也。拂，違也。經，義也。丘，所履之常處也。六二處下體之中，無應於上，反倒下養初，故曰“顛頤”。下當奉上，是義之常處也。今不奉於上，而反養於下，是違此經義於常之處，故云“拂經於丘”也。“頤征凶”者，徵，行也。若以此而養，所行皆凶，故曰“頤征凶”也。《象》曰：六二，“征凶”，行失類也。類皆上養，而二處下養初。[疏]正義曰：頤養之體，類皆養上也。今此獨養下，是所行失類也。

The text says: Six in the Second, turning upside down to seek sustenance from below, violating the constant way; thus, to nourish in this way brings misfortune. Wang Bi's commentary explains: "Dian" refers to turning upside down, "fu" means violating, "jing" is like meaning or principle, and "qiu" refers to the constant path one treads. Six in the Second is in the lower trigram, and there is no proper correspondence above. Instead, it turns to nourish the Nine at the Beginning below, not serving the superior but instead nourishing the inferior. Therefore, it is said "Dian Yi Fu Jing Yu Qiu." To nourish in this way, one does not see blessings; to act in this way, one does not see support from others, hence "Yi Zhen Xiong." Kong Yingda's commentary elaborates: "Dian" means turning upside down, "fu" means violating, "jing" means principle, and "qiu" refers to the constant place one treads. Six in the Second is in the middle of the lower trigram, and there is no correspondence above. Instead, it turns to nourish the Nine at the Beginning below, so it is said "Dian Yi." Those in the lower position should serve those above, which is the constant principle. Now, instead of serving above, it nourishes below, thus violating the principle, hence "Fu Jing Yu Qiu." The phrase "Yi Zheng Xiong" means that acting in this way leads to misfortune. "Zheng" means action; if one acts in this way, all actions are harmful, hence "Yi Zheng Xiong." The Small Image Commentary says: "Zheng Xiong" for Six in the Second is acting contrary to one's kind. Wang Bi's commentary explains: all kinds act by nourishing above, but Six in the Second is in the lower position nourishing the Nine at the Beginning. Kong Yingda's commentary elaborates: the nature of nourishing is to nourish those above. Now, only Six in the Second nourishes those below, thus acting contrary to its kind.

六三：拂頤，貞凶。十年勿用，無攸利。履夫不正，以養於上，納上以諂者也。拂養正之義，故曰“拂頤貞凶”也。處頤而為此行，十年見棄者也。立行於斯，無施而利。[疏]正義曰：“拂頤貞凶”者，拂，違也。履夫不正，以養上九，是自納於上以諂媚者也。違養正之義，故曰拂頤貞而有凶也。為行如此，雖至十年，猶勿用而見棄也，故曰“十年勿用”。立行於此，故無所利也。《象》曰：“十年勿用”，道大悖也。[疏]正義曰：釋“十年勿用”之義。以其養上以諂媚，則於正道大悖亂，解“十年勿用”見棄也。

The text says: Six in the Third, going against the way of nourishment and maintenance, adhering to this leads to misfortune; for ten years, not being appointed or used, there is no benefit. Wang Bi's commentary explains: The line Six in the Third is on an improper position, yet it goes to serve the superior, using flattery to please those above. This goes against the principle of proper nourishment, hence it is said, "Opposing nourishment, the correct course is ominous." Being in a time of nourishment and yet acting in this way, for ten years one will be despised; if one's conduct is like this, no action will bring benefit. Kong Yingda's commentary elaborates: The phrase "Opposing nourishment, the correct course is ominous" means "opposing" refers to going against; being on an improper position, yet serving Nine at the Top, is flattering upwards. This goes against the principle of proper nourishment, hence it is said that going against the way of nourishment and adhering to this leads to misfortune. If one acts in this way, even after ten years, one will still be discarded, hence it is said, "For ten years, not used." If one's conduct is like this, hence there is no benefit. The Small Image Commentary says: "For ten years, not used," because its way is greatly disorderly. Kong Yingda's commentary elaborates: This explains the meaning of "For ten years, not used" — because he uses flattery to serve the superior, thus greatly contradicting the correct way, thereby explaining that "For ten years, not used" is due to being despised.

六四：顛頤，吉。虎視耽耽，其欲逐逐，無咎。體屬上體，居得其位，而應於初，以上養下，得頤之義，故曰“顛頤吉”也。下交不可以瀆，故“虎視耽耽”，威而不猛，不惡而嚴。養德施賢，何可有利？故“其欲逐逐”，尚敦實也。修此二者，然後乃得全其吉而“無咎”。觀其自養則履正，察其所養則養陽，頤爻之貴，斯為盛矣。[疏]“六四，顛頤吉”至“無咎”。○正義曰：“顛頤吉”者，“體屬上體，居得其位，而應於初，以上養下”，得養之宜，所以吉也。“虎視耽耽”者，以上養下，不可褻瀆，恆如虎視耽耽，然威而不猛也。“其欲逐逐”者，既養於下，不可有求，其情之所欲逐逐然，尚於敦實也。“無咎”者，若能“虎視耽耽，其欲逐逐”，雖復“顛頤”養下，則得吉而“無咎”也。○注“體屬上體”至“斯為盛矣”。○正義曰：“觀其自養則履正”者，以陰處陰，四自處其身，是觀其自養，則能履正道也。“察其所養則養陽”者，六四下養於初，是觀其所養。初是陽爻，則能養陽也。

The text says: Six in the Fourth, turning the direction of nourishment downward, is auspicious; like a tiger watching intently, with a solemn demeanor, desiring to be earnest and not hasty, there is no fault. Wang Bi's commentary explains: The fourth line of the upper trigram belongs to the upper trigram, is in a proper position, and corresponds with the first line, thus it is in a superior position nourishing the inferior, which conforms to the meaning of nourishment, hence it is said "reversed nourishment is auspicious." Interaction with the lower position should not be careless, hence "the tiger watches intently," being solemn without being fierce, not appearing severe yet possessing dignity. Cultivating virtue and bestowing favors upon the virtuous, how could there be private interest? Hence "its desire is earnest," emphasizing sincerity and solidity. If one can achieve these two, then one can preserve the auspiciousness and have no fault. Observing how it nourishes itself, it is practicing the correct path; observing whom it nourishes, it is nurturing the yang line. Among the six lines of the "Yi" hexagram, the excellence of this line is unparalleled. Kong Yingda's commentary elaborates on the section from "reversed nourishment is auspicious" to "no fault":the so-called "reversed nourishment is auspicious," Wang's note says "the structure belongs to the upper trigram, is in a proper position, and corresponds with the first line, thus nourishing the inferior from above," achieving the appropriate nourishment, hence it is auspicious.所谓 "the tiger watches intently," nourishing the inferior should not be careless or disrespectful, it must always be like a tiger watching intently, solemn without being fierce.所谓 "its desire is earnest," since it is nourishing the inferior, it should not have any desire for gain, its inner desire is earnest and composed, emphasizing solidity.所谓 "no fault," if one can achieve "the tiger watches intently, its desire is earnest," then even though it is "reversed nourishment" downward, it can achieve auspiciousness and have no fault. Kong also explains Wang's note "the structure belongs to the upper trigram" to "this is the most excellent":the so-called "observing its self-nourishment, it follows the correct path," the fourth line, being a yin line in a yin position, is proper in self-cultivation, which is observing its self-nourishment, thus following the correct path;the so-called "observing whom it nourishes, it nourishes the yang," the fourth line nourishes the first line downward, which is observing whom it nourishes, the first line is a yang line, hence it is nourishing the yang.

《象》曰：“顛頤”之吉，上施光也。[疏]正義曰：釋“顛頤吉”之義。“上”謂四也。下養於初，是上施也。能威而不猛，如虎視耽耽，又寡慾少求，其欲逐逐，能為此二者，是上之所施有光明也。然六二“顛頤”則為凶，六四“顛頤”得為吉者，六二身處下體而又下養，所以凶也；六四身處上體，又應於初，陰而應陽，又能威嚴寡慾，所以吉也。

The Small Image Commentary says: "The hexagram 'Reversing the Mouth' is auspicious because the superior person's giving is bright. Kong Yingda explains this as elaborating the meaning of 'Reversing the Mouth is auspicious.' 'Superior' refers to the line six in the fourth position; giving downward to the line nine at the beginning is the superior person's giving. It can be stern without being fierce, like a tiger gazing intently; and it has few desires and few demands, with desires being thick and composed. When these two points are achieved, the superior person's giving is bright. As for the same 'Reversing the Mouth,' the line six in the second position is凶 while the line six in the fourth position is吉, because the line six in the second position is itself in the lower trigram and also gives downward, so it is凶; the line six in the fourth position is itself in the upper trigram and corresponds with the line nine at the beginning, with a yin line responding to a yang line, and can be stern with few desires, so it is吉."

六五：拂經，居貞，吉。不可涉大川。以陰居陽，“拂頤”之義也。行則失類，故宜“居貞”也。無應於下而比於上，故可守貞從上，得頤之吉，雖得居貞之吉，處頤違謙，難未可涉也。[疏]正義曰：拂，違也。經，義也。以陰居陽，不有謙退，乖違於“頤養”之義，故言“拂經”也。“居貞吉”者，行則失類，“居貞吉”也。“不可涉大川”者，處頤違謙，患難未解，故“不可涉大川”，故“居貞吉”也。《象》曰：“居貞”之吉，順以從上也。[疏]正義曰：釋“居貞”之義。以五近上九，以陰順陽，親從於上，故得“居貞吉”也。

The text says: "Six in the Fifth, going against the constant way, dwelling in stillness and upholding correctness brings good fortune; it is not appropriate to cross a great river." Wang Bi's commentary explains: "Six in the Fifth, with a yao of yin in a yang position, is exactly what is meant by 'contravening the mouth.' If there is any action, it would lose its kindred, so it is appropriate to 'dwell in uprightness.' It has no proper response below, but is adjacent to Upper Nine, so it can uphold correctness and be obedient to Upper Nine, thus obtaining the good fortune of sustenance. Although it has the good fortune of dwelling in uprightness, it is in the time of sustenance yet contravenes humility and retreat, so dangers have not yet been removed, and it is not appropriate to cross a great river." Kong Yingda's commentary elaborates: " 'Fú' means to contravene, and 'jīng' means the meaning. With a yin in a yang position, it cannot be humble and retreat, thus violating the meaning of 'sustenance,' hence 'fú jīng.' What is meant by 'dwelling in uprightness brings good fortune' is that once there is any action, it would lose its kindred, so dwelling in uprightness is good. What is meant by 'not appropriate to cross a great river' is that in the time of sustenance yet contravening humility and retreat, dangers have not yet been removed, so 'not appropriate to cross a great river,' and it is for this reason that 'dwelling in uprightness brings good fortune' is said. The 'Small Image Commentary' says: 'Dwelling in uprightness' brings good fortune because it is flexible and follows the superior. Kong Yingda elaborates: This explains the meaning of 'dwelling in uprightness'—since Six in the Fifth is close to Upper Nine, with yin flexibility following yang strength, and being close and obedient to the superior, thus it can obtain 'dwelling in uprightness brings good fortune.'"

上九：由頤，厲吉，利涉大川。以陽處上而履四陰，陰不能獨為主，必宗於陽也。故莫不由之以得其養，故曰“由頤”。為眾陰之主，不可瀆也，故厲乃吉。有似《家人》“悔厲”之義，貴而無位，是以厲也。高而有民，是以吉也。為養之主，物莫之違，故“利涉大川”也。[疏]正義曰：“由頤”者，以陽處上而履四陰，陰不能獨為其主，必宗事於陽也。眾陰莫不由之以得其養，故曰“由頤”也。“厲吉”者，為眾陰之主，不可褻瀆，嚴厲乃吉，故曰“厲吉”也。“利涉大川”者，為養之主，無所不為，故“利涉大川”而有慶也。故《象》云“大有慶也”。《象》曰：“由頤厲吉”，大有慶也。

The text says: "Upper Nine, the world depends on him for sustenance; maintaining strictness brings good fortune, and it is advantageous to cross a great river." Wang Bi's commentary explains: Upper Nine, with a yang line in the upper position, dominates over the four yin lines. Yin cannot act independently and must honor yang, so all the lines depend on him for sustenance, hence "depends on nourishment." As he is the master of all yin lines, he must not be slighted, so strictness brings good fortune. This is somewhat similar to the meaning in the "Family" hexagram "regret and danger": one holds a high position but lacks a real position, so strictness is needed; one holds a high position and has the people, so good fortune is achieved. He is the master of nourishment, and all things do not oppose him, hence "advantageous to cross a great river." Kong Yingda's commentary elaborates: "Depends on nourishment" means that Upper Nine, with a yang line in the upper position, dominates the four yin lines. Yin cannot act independently and must honor and serve yang, so all yin lines depend on him for sustenance, hence "depends on nourishment." "Danger and good fortune" refers to the fact that as the master of all yin lines, he must not be slighted, and maintaining strictness brings good fortune, hence "danger and good fortune." "Advantageous to cross a great river" refers to the fact that as the master of nourishment, there is nothing he cannot do, so "advantageous to cross a great river" brings blessings, hence the "Small Image Commentary" says "great celebration." The "Small Image Commentary" says: "Depends on nourishment, danger and good fortune" refers to great celebration.

巽下兌上。大過：音相過之過。[疏]“大過”。○正義曰：“過”謂過越之“過”，非經過之“過”。此衰難之世，唯陽爻，乃大能過越常理以拯患難也。故曰“大過”。以人事言之，猶若聖人過越常理以拯患難也。○注“音相過之過”。○正義曰：“相過”者，謂相過越之甚也，非謂相過從之“過”，故《象》云“澤滅木”。是過越之甚也。四陽在中，二陰在外，以陽之過越之甚也。

The Lower Trigram of the hexagram "Great Excess" is Xun (Wind), and the Upper Trigram is Dui (Lake). Wang Bi's commentary explains that the character "过" in the hexagram's name is read as "to pass over" meaning to surpass. Kong Yingda's commentary on the term "Great Excess" says that "过" refers to surpassing, not passing through. In a time of decline, chaos, and hardship, only the yang lines can greatly surpass the norm to save from difficulties, hence it is called "Great Excess." In terms of human affairs, it is like a sage surpassing the norm to save from difficulties. Kong Yingda also explains Wang Bi's note that "过" is pronounced as "to pass over." The term "相过" refers to mutual surpassing to a great extent, not "相过从" meaning mutual visiting or coming and going. Therefore, the "Great Image Commentary" says "the marsh overcomes the wood," which indicates excessive surpassing. This hexagram has four yang lines in the center and two yin lines on the outside, clearly showing the excessive surpassing of yang.

棟撓，利有攸往，亨。[疏]正義曰：“棟撓”者，謂屋棟也。本之與末俱撓弱，以言衰亂之世，始終皆弱也。“利有攸往亨”者，既遭衰難，聖人“利有攸往”，以拯患難，乃得亨通，故云“利有攸往亨”也。《彖》曰：大過，大者過也。大者乃能過也。[疏]正義曰：釋大過之義也。“大者過”，謂盛大者乃能過其分理以拯難也。故於二爻陽處陰位，乃能拯難也，亦是過甚之義。

The hexagram statement says: The beam is bent, which is favorable for going forward and achieving success. Kong Yingda explains: The term "beam bent" refers to the main beam of a house; both the root and the tip are bent and weak, symbolizing a time of decline and disorder where both the beginning and the end are weak. The phrase "favorable for going forward and achieving success" means that when encountering decline, disorder, and difficulties, the sage is "favorable for going forward" to rescue the crisis, thus achieving success, hence it is said "favorable for going forward and achieving success." The hexagram's commentary says: "Great Excess" refers to a great yang that exceeds the normal limit. Wang Bi's annotation explains: Only the great can exceed the normal limit. Kong Yingda elaborates: This explains the meaning of "Great Excess." "Great excess" means that only the great can go beyond their proper role to rescue the crisis; therefore, in the second line, a yang line occupying a yin position can rescue the crisis, which also means exceeding the proper limit.

“棟撓”，本末弱也。初為本，而上為末也。[疏]正義曰：釋“棟撓”義。以大過本末俱弱，故屋棟撓弱也，似若衰難之時始終弱。剛過而中，謂二也。居陰，“過”也；處二，“中”也。拯弱興衰，不失其中也。巽而說行，“巽而說行”，以此救難，難乃濟也。“利有攸往”，乃亨。危而弗持，則將安用？故往乃亨。[疏]正義曰：“剛過而中巽而說行利有攸往乃亨”者，此釋“利有攸往乃亨”義。“剛過而中”謂二也。以陽處陰，是剛之過極之甚，則陽來拯此陰難，是過極之甚也。“巽而說行”者，既以巽順和說而行，難乃得濟，故“利有攸往得亨”也。故云“乃亨”。

The Commentary on the Judgment says: "The beam is bent," meaning both the root and the tip are weak. Wang Bi's annotation explains: the initial line is the root, and the top line is the tip. Kong Yingda's commentary elaborates: this explains the meaning of "the beam is bent" — because in the hexagram Great Excess, both the first and sixth lines are yin, so the beam bends and lacks strength, just like in times of decline, disorder, and danger, where both the beginning and the end are weak. The Commentary on the Judgment also says: the strong line goes beyond its position and occupies the center. Wang Bi's annotation explains: this refers to the second line — a yang line in a yin position, which is "excess"; being in the second line, it is "center"; it supports the weak and revives decline, without losing the middle path. The Commentary on the Judgment also says: to act with flexibility and joy. Wang Bi's annotation explains: "flexible and joyful in action," by using this method to overcome difficulties, danger can be passed. The Commentary on the Judgment also says: "it is advantageous to go somewhere," thus leading to success. Wang Bi's annotation explains: if one sees difficulties but does not support them, then what is the use? Therefore, going forward leads to success. Kong Yingda's commentary elaborates: "the strong line goes beyond its position and occupies the center, flexible and joyful in action, it is advantageous to go somewhere, thus leading to success" — these words explain the meaning of "it is advantageous to go somewhere, thus leading to success." "The strong line goes beyond its position and occupies the center" refers to the second line, with a yang line in a yin position, which is excessive strength, thus the yang line comes to save the yin line in danger, which is excessive. "Flexible and joyful in action" means being able to act with humility and joy, thus difficulties can be resolved, so "it is advantageous to go somewhere" and success is achieved, hence "thus leading to success."

大過之時大矣哉！是君子有為之時也。[疏]正義曰：此廣說大過之美。言當此大過之時，唯君子有為拯難，其功甚大，故曰“大矣哉”也。象曰：澤滅木，大過。君子以獨立不懼，遁世無悶。此所以為“大過”，非凡所及也。[疏]正義曰：“澤滅木”者，澤體處下，木體處上，澤無滅木之理。今云“澤滅木”者，乃是澤之甚極而至滅木，是極大過越之義。其大過之卦有二義也：一者物之自然大相過越常分，即此“澤滅木”是也。二者大人大過越常分以拯患難，則九二“枯楊生稊，老夫得其女妻”是也。“君子以獨立不懼，遁世無悶”者，明君子於衰難之時，卓爾獨立，不有畏懼，隱遁於世而無憂悶，欲有遁難之心，其操不改。凡人遇此則不能，然唯君子獨能如此，是其過越之義。

The text of the Commentary on the Judgment says: The time corresponding to the hexagram Great Excess is exceptionally great. Wang Bi's commentary explains: This is precisely the time when a gentleman can achieve great deeds. Kong Yingda's exposition elaborates: This is a broad discussion of the beauty of Great Excess. It means that at this time of Great Excess, only a gentleman can act to save from danger, and his achievements are immense, hence the saying "How great it is!" The text of the Great Image Commentary says: A great marsh has overwhelmed the trees, which is the image of Great Excess. Therefore, the gentleman stands firm and unafraid, retreating from the world without sorrow. Wang Bi's commentary explains: This is precisely why it is called "Great Excess," something beyond the reach of ordinary people. Kong Yingda's exposition elaborates: The phrase "the marsh has overwhelmed the trees" refers to the marsh being at the lower position and the trees at the upper position. Normally, there is no reason for the marsh to overwhelm the trees. Now, saying "the marsh has overwhelmed the trees" means the marsh water has become extremely full and has submerged the trees, which is exactly the meaning of excessive excess. The hexagram Great Excess has two meanings: one is that things naturally exceed the ordinary, as in "the marsh has overwhelmed the trees"; the other is that a superior person exceeds the ordinary to save from calamity, as in the second line "a withered willow produces new shoots, an old man marries a young wife." The phrase "the gentleman stands firm and unafraid, retreating from the world without sorrow" indicates that when a gentleman is in a time of decline, disorder, and danger, he remains firm and fearless, retreating from the world without worry or distress. Even if he has the desire to avoid difficulties, his integrity remains unchanged. Ordinary people cannot do this, but a gentleman can, which is precisely his superiority over ordinary people.

初六：藉用白茅，無咎。以柔處下，過而可以“無咎”，其唯慎乎！[疏]正義曰：以柔處下，心能謹慎，薦藉於物，用絜白之茅，言以絜素之道奉事於上也。“無咎”者，既能謹慎如此，雖遇大過之難，而“無咎”也。以柔道在下，所以免害。故《象》云“柔在下也”。《象》曰：“藉用白茅”，柔在下也。

The text says: "Initial Six, using white reed grass as a mat, there is no fault." Wang Bi's commentary explains: "Initial Six, with a yao of flexibility in the lower position, amidst a time of excess, yet able to have no fault, this is perhaps due to the word 'caution' alone." Kong Yingda's elaboration states: "With a flexible yao in the lower position, the heart is cautious. Using white reed grass as a mat refers to serving the superior with purity and simplicity. The phrase 'no fault' means that if one is thus cautious, even encountering great excess will not result in fault. Because it is with a flexible and harmonious approach in the lower position that one can avoid calamity, hence the 'Small Image Commentary' says 'flexibility is in the lower position.' The 'Small Image Commentary' says: 'Using white reed grass,' which indicates that the flexible is in the lower position."

九二：枯楊生稊，老夫得其女妻，無不利。“稊”者，楊之秀也。以陽處陰，能過其本而救其弱者也。上無其應，心無持吝處過以此，無衰不濟也。故能令枯楊更生稊，老夫更得少妻，拯弱興衰，莫盛斯爻，故“無不利”也。老過則枯，少過則稚。以老分少，則稚者長；以稚分老，則枯者榮，過以相與之謂也。大過至衰而已至壯，以至壯輔至衰，應斯義也。[疏]“《象》曰藉用白茅”至“無不利”。○正義曰：“枯楊生稊”者，“枯”謂枯稿，“稊”謂“楊之秀”者。九二以陽處陰，能過其本分，而救其衰弱。上無其應，心無特吝，處大過之時，能行此道，無有衰者不被拯濟。故衰者更盛，猶若枯槁之楊，更生少壯之稊；枯老之夫，得其少女為妻也。“無不利”者，謂拯弱興衰，莫盛於此。以斯而行，無有不利也。

The text says: Nine in the Second, withered poplar trees sprout new shoots, and an old man marries a young wife, there is no disadvantage. Wang Bi's commentary explains: "Ting" refers to the tender sprout of the poplar tree. Nine in the Second, with a yang line in a yin place, is able to go beyond its proper role to help the weak; it has no proper corresponding line above, and has no hesitation in its heart. In such a time of excess, there is no one who is in decline who is not rescued, so it can make withered poplars sprout again and an old man marry a young wife. Supporting the weak and reviving decline, there is nothing more powerful than this line, hence "there is no disadvantage." If oldness becomes excessive, it becomes withered; if youth becomes excessive, it becomes weak. Giving oldness to the young allows the weak to grow strong; giving youth to the old allows the withered to flourish—this is the meaning of "excess being exchanged." In the situation of Great Excess, the other party is extremely weak while oneself is extremely strong, using extreme strength to assist extreme weakness, which precisely fits this meaning. Kong Yingda's commentary elaborates on the section from "Borrowing white reeds" to "there is no disadvantage" in the "Xiang" section: what is meant by "withered poplar trees sprout ting" is that "withered" refers to withering, and "ting" refers to the tender sprout of the poplar tree. Nine in the Second, with a yang line in a yin place, is able to go beyond its proper role to help the weak; it has no proper corresponding line above, and has no hesitation in its heart. In the time of Great Excess, being able to act in this way ensures that no one in decline is left unsaved, so the weak are revived, just as withered poplars sprout new tender shoots, and an old man marries a young wife. What is meant by "there is no disadvantage" is that supporting the weak and reviving decline is nothing more powerful than this, and acting in this way brings no disadvantage.

○注“稊者楊之秀也”至“應斯義也”。○正義曰：“稊”者楊柳之穗，故云“楊之秀也”。“以陽處陰，能過其本而救其弱”者，若以陽處陽，是依其本分。今以陽處陰，是過越本分，拯救陰弱也。“老過則枯，少過則稚”者，老之太過則枯槁，少之太過則幼稚也。“以老分少則稚者長也”，謂老夫減老而與女妻，女妻得之而更益長，故云“以老分少則稚者長也”。“以稚分老則枯者榮”者，謂女妻減少而與老夫，老夫得之，似若槁者而更得生稊，故云“則枯者榮也。”云“大過至衰而已至壯，以至壯輔至衰，應斯義”者，此大過之卦，本明至壯輔至衰，不論至衰減至壯。故輔嗣此《注》特云“以至壯輔至衰也”。“《象》曰過以相與”者，因至壯而輔至衰，似女妻而助老夫，遂因雲老夫減老而與少，猶若至衰減衰而與壯也。其實不然也。

Kong Yingda's commentary further explains Wang's annotation from "Ti" to "Ying Si Yi Ye": The term "Ti" refers to the flower clusters of willow and poplar trees, hence the saying "Yang Zhi Xiu Ye." Wang explains, "A yang element in a yin position, can surpass its original position to save the weak yin." If a yang line is in a yang position, it is content with its original place; but if a yang line is in a yin position, it is going beyond its original place to save the weak yin. Wang says, "If oldness goes beyond, it becomes withered; if youth goes beyond, it becomes immature." This means that if oldness is excessive, it becomes withered, and if youth is excessive, it becomes immature. Wang says, "If the old gives to the young, the immature becomes mature," meaning that if an old man reduces his oldness and gives it to a young wife, the young wife receives it and becomes more mature, hence "If the old gives to the young, the immature becomes mature." Wang says, "If the young gives to the old, the withered becomes flourishing," meaning that if a young wife reduces her youth and gives it to an old man, the old man receives it, like a withered tree regaining new sprouts, hence "Then the withered becomes flourishing." Wang says, "Great Excess reaches the most decline yet reaches the most vigorous, using the most vigorous to assist the most decline, responding to this meaning." This is because the hexagram Great Excess originally discusses using the most vigorous to assist the most decline, not the most decline reducing the most vigorous. Therefore, Wang Fusi's annotation specifically mentions "using the most vigorous to assist the most decline." As for the "Small Image Commentary" saying "Excess is mutual," it refers to using the most vigorous to assist the most decline, like a young wife helping an old man, and thus mentions the old man reducing his oldness to give to the young, as if the most decline reduces its decline to give to the most vigorous. In reality, it is not like that.

《象》曰“老夫女妻”，過以相與也。[疏]正義曰：釋“老夫女妻”之義。若老夫而有老妻，是依分相對。今老夫而得女妻，是過分相與也。老夫得女妻，是女妻以少而與老夫。老夫得少而更壯，是女妻過分而與夫也。女妻而得少夫，是依分相對。今女妻得老夫，是老夫減老而與少。女妻既得其老則益長，是老夫過分而與妻也，故云“過以相與”。《象》直云“老夫”、“女妻”，不云“枯楊生稊”者，“枯楊”則是老夫也，“生稊”則女妻也。其意相似，故《象》略而不言。

The Small Image Commentary says: "An old man and a young wife," which refers to a situation where the parties involved transcend their usual roles and interact with each other. Kong Yingda explains that this is interpreting the meaning of "an old man and a young wife." If an old man marries an old wife, it is matching according to their respective roles; but now an old man marries a young wife, which is transcending the usual roles and interacting. The young wife gives her youth to the old man, and the old man receives her youth and becomes rejuvenated, which is the young wife going beyond her role to give to her husband. Meanwhile, if a young wife marries a young husband, it is matching according to their roles; but now a young wife marries an old man, which is the old man reducing his old age and giving it to the young wife. The young wife receives the old man's maturity and thus becomes even more mature, which is the old man going beyond his role to give to his wife. Therefore, it is said "exceeding in mutual giving." The Small Image Commentary only mentions "an old man" and "a young wife," but does not mention "a dry willow tree producing new sprouts," because "a dry willow tree" represents an old man, and "producing new sprouts" represents a young wife. The meanings are similar, so the Small Image Commentary omits the repetition.

九三：棟橈，凶。居大過之時，處下體之極，不能救危拯弱，以隆其棟，而以陽處陽，自守所居，又應於上，繫心在一，宜其淹弱而凶衰也。[疏]正義曰：居大過之時，處下體之極，以陽居陽，不能救危拯弱，唯自守而已。獨應於上，繫心在一，所以“凶”也。心既褊狹，不可以輔救衰難，故《象》云“不可以有輔也”。《象》曰：“棟橈”之凶，不可以有輔也。

The text says: Nine in the Third, the beam bends, calamity. Wang Bi's commentary explains: Nine in the Third is in the time of great excess, occupying the extreme of the lower trigram, unable to rescue danger and support the weak, thus failing to lift up the beam; also, with a yang line in a yang position, it only坚守 its own position, and solely corresponds with Six at the Top, fixating its mind on one thing, so it is unsurprising that it remains stagnant in weakness and faces danger and decline. Kong Yingda's commentary elaborates: being in the time of great excess, occupying the extreme of the lower trigram, with a yang line in a yang position, it is unable to rescue danger and support the weak, only knowing how to defend itself; also, it corresponds solely with Six at the Top, focusing its mind on one thing, hence 'calamity'. Since its mind is narrow, it cannot assist in rescuing chaos, disorder, and danger, so the Small Image Commentary says 'it cannot be assisted'. The Small Image Commentary says: 'the beam bends' is calamitous because it cannot be assisted.

九四：棟隆，吉。有它吝。體屬上體，以陽處陰，能拯其弱，不為下所橈者也，故“棟隆”吉也。而應在初，用心不弘，故“有它吝”也。[疏]正義曰：“棟隆吉”者，體居上體，以陽處陰，能拯救其弱，不為下所橈，故得棟隆起而獲吉也。“有它吝”者，以有應在初，心不弘闊，故“有它吝”也。《象》曰：“棟隆”之吉，不橈乎下也。

The text says: Nine in the Fourth, the beam is raised high, which is auspicious; yet there is some regret. Wang Bi's commentary explains: Nine in the Fourth belongs to the upper trigram. A yang line in a yin position can assist the weak, not being bent by what is below, thus 'the beam is raised high' and it is auspicious; but it has a corresponding line in the first line, and its mind is not broad enough, hence 'there is some regret'. Kong Yingda's commentary elaborates: The phrase 'the beam is raised high' refers to the fact that the trigram is in the upper position, with a yang line in a yin place, which can assist the weak and not be bent by what is below, thus enabling the beam to be raised high and gain auspiciousness. The phrase 'there is some regret' is because it has a proper correspondence with the first line, and its mind is not broad enough, hence 'there is some regret'. The Small Image Commentary says: 'The beam is raised high' is auspicious because it is not bent by what is below.

[疏]正義曰：釋“棟隆之吉”，以其能拯於難，不被橈乎在下，故得“棟隆吉”。九四應初，行又謙順，能拯於難，然唯只拯初，初謂下也。下得其拯，猶若所居屋棟隆起，下必不橈。若何得之，不被橈乎在下。但《經》文云“棟橈”，《彖》釋“棟橈”者，本末弱也。以屋棟橈弱而偏，則屋下榱柱亦先弱。柱為本，棟為末，觀此《彖》辭，是足見其義。故子產云：“棟折榱崩，僑將壓焉。”以屋棟橈折，則榱柱亦同崩，此則義也。

Kong Yingda explains: This is an interpretation of "the good fortune of the beam being raised high." Nine in the Fourth is able to save from danger and is not bent by those below, thus attaining "the good fortune of the beam being raised high." Nine in the Fourth corresponds with Six at the Beginning, acts with humility and gentleness, and can save from danger, but the one it saves is only Six at the Beginning, which refers to those below. When those below are rescued, it is as if the beam upon which one resides is raised high, and thus the weight below no longer bends it. To ask how this is achieved, it is because it is not bent by those below. However, the text says "the beam bends," and the Commentary on the Judgment explains "the beam bends" as "both the root and the tip are weak." If the beam bends, the rafters beneath have already become weak. The rafters are the root, and the beam is the tip. From this passage in the Commentary, we can see the meaning. Therefore, Zichan of the State of Zheng said: "If the beam breaks and the rafters collapse, I shall be crushed." When the beam bends, the rafters collapse, which is exactly the meaning here.

九五：枯楊生華，老婦得其士夫，無咎無譽。處得尊位，而以陽處陽，未能拯危。處得尊位，亦未有橈，故能生華，不能生稊；能得夫，不能得妻。處“棟橈”之世，而為“無咎無譽”，何可長哉！故生華不可久，士夫誠可醜也。[疏]“九五枯楊生華”至“無咎無譽”。正義曰：“枯楊生華”者，處得尊位而以陽居陽，未能拯危，不如九二“枯楊生稊”。但以處在尊位，唯得“枯楊生華”而巳。言其衰老，雖被拯救，其益少也。又似年老之婦，得其彊壯士夫，婦已衰老，夫又彊大，亦是其益少也。所拯難處少，才得無咎而已，何有聲譽之美？故“無咎無譽”也。

The text says: "Nine in the Fifth, withered poplar trees bloom flowers, old women marry strong men, there is no blame and no praise." Wang Bi's commentary explains: "Nine in the Fifth is in a position of honor, yet it holds a yang line in a yang position, failing to rescue from danger; because it is in a position of honor, it has not yet been bent, so it can bloom flowers but cannot sprout new shoots, can obtain a husband but cannot obtain a younger wife. Being in a situation of 'a beam bent over,' yet only achieving 'no blame and no praise,' how can this last? Therefore, blooming flowers cannot last, and an old woman marrying a strong man is indeed a matter of shame." Kong Yingda's commentary elaborates on the section from "Nine in the Fifth, withered poplar trees bloom flowers" to "no blame and no praise": "What is meant by 'withered poplar trees bloom flowers' is that Nine in the Fifth holds a position of honor yet a yang line in a yang position, failing to rescue from danger, unlike Nine in the Second's 'withered poplar trees sprout new shoots.' It is only because it is in a position of honor that it canwith difficulty achieve 'withered poplar trees bloom flowers.' This means that although it is old and is being helped, the result is minimal. It is like an old woman marrying a strong man; the woman is already old, and the husband is still strong, so the benefit gained is minimal. The rescue from danger is limited, and it can only avoid blame, but where is the praise? Therefore, it is said 'no blame and no praise.'"

○注“處得尊位”至“誠可醜也”。○正義曰：“處得尊位，亦未有橈”者，以九三不得尊位，故有棟橈。今九五雖與九三同以陽居陽，但九五處得尊位，功雖未廣，亦未有橈弱。若其橈弱，不能拯難，不能使“枯楊生華”也。以在尊位，微有拯難，但其功狹少，但使“枯楊生華”而已，“不能生稊”也。“能得夫，不能得妻”者，若拯難功闊，則“老夫得其女妻”，是得少之甚也。今既拯難功狹，但能使老婦得士夫而已，不能使女妻，言老婦所得利益薄少，皆為拯難功薄，故所益少也。

Kong Yingda's commentary further explains Wang's annotation from "being in a high position" to "honesty is indeed shameful": Wang explains that "being in a high position, there is still no bending" because the Nine in the Third does not hold a high position, hence the image of "the beam bending." Now, although the Nine in the Fifth is also in a yang position, just like the Nine in the Third, the Nine in the Fifth is in a high position. Although its achievements are not yet extensive, it has not yet become bent or weak. If it were to become bent or weak, it would not be able to save from danger or make "a withered willow blossom." Because it is in a high position, it can slightly save from danger, but its effectiveness is limited, only able to make "a withered willow blossom," but not "a sprout." Wang says "able to get a husband, not able to get a wife," meaning if the effectiveness in saving from danger is great, then it would be "an old man getting a young wife," and the small effectiveness would be very evident. Now, the effectiveness in saving from danger is limited, only able to make an old woman get a strong man, but not able to make someone get a young wife. This means the benefit the old woman receives is meager, all because the effectiveness in saving from danger is shallow, hence the effect is small.

《象》曰：“枯楊生華”，何可久也？老婦士夫，亦可醜也。[疏]正義曰：“枯楊生華，何可久”者，枯稿之楊，被拯才得生華，何可長久？尋當衰落也。“老婦士夫，亦可醜也”者，婦當少稚於夫，今年老之婦，而得彊壯士夫，亦可丑辱也。此言九五不能廣拯衰難，但使“枯楊生華”而已，但使“老婦得其士夫”而已。拯難狹劣，故不得長久，誠可丑辱，言不如九二也。

The Small Image Commentary says: "A withered poplar tree produces flowers," how can that last long? An old woman marrying a strong husband is also a disgrace. Kong Yingda explains further: "A withered poplar tree produces flowers, how can that last?" A dry and withered poplar tree is only able to produce flowers through external help, but it cannot last long, and soon will wither again. "An old woman marrying a strong husband is also a disgrace," for a wife should be younger than her husband. If an old woman marries a strong man, it is indeed a disgrace. This refers to the fact that the Nine in the Fifth position cannot widely save the chaos, difficulties, and dangers, but can only make "a withered poplar tree produce flowers," and can only make "an old woman marry a strong husband." The effect of saving from difficulties is narrow and inferior, so it cannot last long, and is indeed a disgrace, meaning it is not as good as the Nine in the Second.

上六：過涉滅頂，凶，無咎。處太過之極，過之甚也。涉難過甚，故至於“滅頂凶”。志在救時，故不可咎也。[疏]正義曰：處大過之極，是過越之甚也。以此涉危難，乃至於滅頂，言涉難深也。既滅其頂，所以“凶”也。“無咎”者，所以涉難滅頂，至於凶亡，本欲濟時拯難，意善功惡，無可咎責。此猶龍逄、比干，憂時危亂，不懼誅殺，直言深諫，以忤無道之主，遂至滅亡。其意則善，而功不成，復有何咎責？此亦“過涉滅頂凶無咎”之象，故《象》云“不可咎”，言不可害於義理也。《象》曰：“過涉”之凶，不可咎也。雖凶無咎，不害義也。

The text says: "Six at the Top, crossing water too deeply leading to the head being submerged, which is凶 (dangerous), but there is no blame." Wang Bi's commentary explains: "Six at the Top is at the extreme of the Great Excess, which is excessive; crossing dangerous situations too much, so it reaches 'submerging the head, dangerous.' However, his intention is to save the situation, so it cannot be blamed." Kong Yingda's commentary elaborates: "Being at the extreme of Great Excess means being excessively excessive; using this to cross dangerous situations, ultimately leading to the head being submerged, which means crossing difficulties too deeply. The head being submerged leads to 'dangerous.' The term 'no blame' refers to the fact that he crossed difficulties and submerged his head, leading to danger and death, but his original intention was to save the world and relieve hardship. His intention was good and the effectiveness was not achieved, so there is nothing to blame. This is like Guan Longpeng of the Xia dynasty and Bi Gan of the Shang dynasty, who worried about the chaos of the times, were not afraid of being executed, and spoke out frankly and advised the ruler, thus offending the tyrant and ultimately dying. Their intentions were good, but their achievements were not realized, so what can be blamed? This is exactly the symbolism of 'crossing too much, submerging the head, dangerous, no blame.' Therefore, the Small Image Commentary says 'not to blame,' meaning it is not acceptable to harm the principles. The Small Image Commentary says: 'The danger of excessive crossing is not to be blamed.' Wang Bi's commentary explains: although dangerous, there is no fault, because it does not harm the principles."

坎下坎上。習坎：“坎”，險陷之名也。“習”謂便習之。[疏]正義曰：“坎”是險陷之名。“習”者，便習之義。險難之事，非經便習，不可以行。故須便習於坎，事乃得用，故云“習坎”也。案：諸卦之名，皆於卦上不加其字。此坎卦之名特加“習”者，以坎為險難，故特加“習”名。“習”有二義：一者習重也，謂上下俱坎，是重疊有險，險之重疊，乃成險之用也。二者人之行險，先須使習其事，乃可得通，故云“習”也。

The hexagram "Xí Kǎn" has both the upper and lower trigrams as Kǎn. Wang Bi's commentary explains: "Kǎn" refers to danger and peril, and "Xí" means to become familiar with it. Kong Yingda's commentary elaborates: "Kǎn" is the name of danger and peril, and "Xí" means to become familiar. Difficult and perilous matters cannot be carried out without repeated practice and familiarity, so one must become familiar with Kǎn in order for things to succeed, hence it is called "Xí Kǎn." Furthermore, other hexagrams do not add characters to their names, but the Kǎn hexagram specially adds the character "Xí," because Kǎn represents danger and peril, so it is given the additional name "Xí." The character "Xí" has two meanings: first, it refers to repetition, indicating that both upper and lower trigrams are Kǎn, meaning danger piled upon danger, and the repetition of danger realizes its function; second, when a person is to act in a dangerous situation, he must first become familiar with it in order to proceed, hence the term "Xí."

有孚，維心亨，剛正在內，“有孚”者也。陽不外發而在乎內，“心亨”者也。[疏]“有孚維心亨”。○正義曰：“有孚”者，亨，信也，由剛正在內，故有信也。“維心亨”者，陽不發外而在於內，是“維心亨”，言心得通也。○注“剛正在內”至“心亨者也”。○正義曰：“剛正在內”者，謂陽在中也。因心剛正，則能有誠信，故云“剛正在內有孚者也，陽不外發而在乎內，心亨者也”。若外陽內陰，則內心柔弱，故不得亨通。今以陽在於內，陽能開通，故維其在心之亨也。

The hexagram statement says: Holding sincere faith, only the heart is unimpeded. Wang Bi's commentary explains: The virtue of firm righteousness residing within is called "having sincerity"; the yang energy not spreading outward but contained within is called "the heart is unimpeded." Kong Yingda's explanation of the phrase "having sincerity, the heart is unimpeded" says: "Having sincerity" refers to sincerity, which arises because firm righteousness is within. "The heart is unimpeded" means that yang energy is not spreading outward but is contained within, thus "the heart is unimpeded," meaning the heart is unobstructed. Kong also explains Wang's comment from "firm righteousness within" to "the heart is unimpeded": "Firm righteousness within" refers to the yang line residing in the central position of both the upper and lower trigrams. Because the inner nature is firm and righteous, sincerity is achieved, so Wang says, "firm righteousness within leads to sincerity; yang energy not spreading outward but being within, thus the heart is unimpeded." If the outer is yang and the inner is yin, then the inner is weak and cannot be unimpeded. Now, since yang is within, the yang nature can be open and unimpeded, thus only the heart is unimpeded.

行有尚。內亨外闇，內剛外順，以此行險，“行有尚”也。[疏]“行有尚”。○正義曰：內亨外闇，內剛外柔，以此行險，事可尊尚，故云“行有尚”也。○注“內亨外闇”至“行有尚也”。○正義曰：“內亨外闇”者，內陽故內亨，外陰故外闇。以亨通之性，而往謂陰闇之所，能通於險，故行可貴尚也。

The text says: "Action is commendable." Wang Bi's commentary explains: innerly smooth and outwardly dark, innerly strong and outwardly gentle, using this attitude to act in a dangerous situation, the action is commendable. Kong Yingda's explanation of the phrase "action is commendable" says: innerly smooth and outerly dark, innerly strong and outerly gentle, using this to act in perilous circumstances, the action is worthy of respect, hence "action is commendable." Kong also explains Wang's comment from "innerly smooth and outerly dark" to "action is commendable": what is meant by "innerly smooth and outerly dark" is that the inner trigram is yang, hence innerly smooth, and the outer trigram is yin, hence outerly dark; by proceeding to that dark place with the nature of smoothness, one can pass through danger, hence the action is precious and commendable.

《彖》曰：“習坎”，重險也。坎以險為用，故特名曰“重險”，言“習坎”者，習重乎險也。[疏]“《彖》曰：習坎重險也”。○正義曰：釋“習坎”之義。言“習坎”者，習行重險。險，難也。若險難不重，不為至險，不須便習，亦可濟也。今險難既重，是險之甚者，若不便習，不可濟也，故注云“習坎者習重險也”。注“坎以險為用”至“習乎重險也”。○正義曰：言“習坎者，習乎重險也”者，言人便習於“坎”，止是便習重險。便習之語以釋“習”名。兩“坎”相重，謂之“重險”，又當“習”義，是一“習”之名，有此兩義。

The text of the Commentary on the Judgment says: "The hexagram of Water is called 'Continuous Difficulty,' meaning that there are difficulties piled upon one another. Wang Bi's commentary explains that the hexagram of Water is named 'Continuous Difficulty' because it uses difficulty as its function, and thus it is specially called 'repeated difficulty.' To say 'Continuous Difficulty' means to be accustomed to repeated difficulties. Kong Yingda explains the phrase 'Continuous Difficulty is repeated difficulty' from the Commentary on the Judgment: this is explaining the meaning of 'Continuous Difficulty'—that is, to be accustomed to and proceed through repeated difficulties. 'Difficulty' means hardship. If difficulties were not repeated, they would not be extreme hardship, and one would not need to be accustomed to them in order to pass through them. Now that difficulties are repeated, they are the most extreme form of hardship. If one is not accustomed to them, one cannot pass through them. Therefore, Wang's commentary says, 'Continuous Difficulty means being accustomed to repeated difficulty.' Kong Yingda also explains Wang's commentary from 'Water uses difficulty as its function' to 'being accustomed to repeated difficulty': Wang says, 'Continuous Difficulty means being accustomed to repeated difficulty,' meaning that people become accustomed to 'Kan,' which is the repeated difficulty. The term 'being accustomed' is used to explain the meaning of 'Continuous.' The two 'Kan's' overlapping are called 'repeated difficulty,' which also fits the meaning of 'Continuous.' Thus, the same character 'Continuous' has two meanings: one is being accustomed, and the other is repetition.

水流而不盈，行險而不失其信。險峭之極，故水流而不能盈也。處至險而不失剛中，“行險而不失其信”者，“習坎”之謂也。[疏]“水流而不盈”至“不失其信”。○正義曰：此釋“重險”“習坎”之義。“水流而不盈”，謂險陷既極，坑阱特深，水雖流注，不能盈滿，言險之甚也，釋“重險”之義也。“行險而不失其信”，謂行此至險。能守其剛中，不失其信也。此釋“習坎”及“有孚”之義也。以能便習於險，故守剛中，“不失其信”也。○注“險穭之極”至“習坎之謂也”。○正義曰：“險峭之極，故水流而不能盈”者，若淺岸平谷，則水流有可盈滿。若其崖岸險峻，澗谷洩漏，是水流不可盈滿，是險難之極也。

The Classic Text of the Commentary on the Judgment says: Water flows into it but cannot fill it up; moving through perilous terrain without losing its sincerity. Wang Bi's commentary explains: Because the peril is extreme, water although flowing continuously cannot fill it up; being in an extremely perilous situation without losing the virtue of being strong and centered, this is called "moving through peril without losing sincerity," which is precisely the meaning of "Practice of the Water" (Xí Kǎn). Kong Yingda's commentary elaborates on the section from "Water flows but does not fill up" to "without losing sincerity": This is explaining the meaning of "double peril" and "Practice of the Water." "Water flows but does not fill up" means that the peril is extreme and the pit is especially deep, so even though water flows continuously, it cannot fill it up, describing the extreme peril, which explains the meaning of "double peril." "Moving through peril without losing sincerity" means that while moving through such extreme peril, one can maintain the virtue of being strong and centered without losing sincerity, which explains both "Practice of the Water" and the hexagram statement "having sincerity." Kong also explains Wang's comment from "extreme peril" to "this is called Practice of the Water": Wang says "because the peril is extreme, water flows but cannot fill it up." If the shore is shallow and the valley is flat, water might still fill it up; but if the cliff is steep and the ravine is leaking, water cannot fill it up, which shows that the peril has reached its extreme.

“維心亨”，乃以剛中也。“行有尚”，往有功也。便習於“坎”而之“坎”地，盡坎之宜，故往必有功也。[疏]正義曰：“維心亨乃以剛中也”者，釋“維心亨”義也。以剛在於中，故維得心亨也。“行有尚，往有功”者，此釋“行有尚”也。既便習於坎而往之險地，必有其功，故云“行有尚，往有功也”。

The text of the Commentary on the Judgment says: "It is the mind that is harmonious," because the yang line is in the center; "Going is commendable," because going will surely bring results. Wang Bi's commentary explains: having become familiar with the坎 (Water), and then proceeding to the dangerous terrain of坎, one can fully adapt to the opportunities presented by坎, so going will certainly be effective. Kong Yingda's commentary elaborates: "It is the mind that is harmonious, because of the strong line in the center" explains the meaning of "It is the mind that is harmonious" — because the yang line is in the central position, thus the mind alone becomes harmonious. "Going is commendable, going brings merit" explains "Going is commendable" — having become familiar with坎, and then proceeding to the perilous place, there will certainly be results, hence it is said "Going is commendable, going brings merit."

天險不可升也，不可得升，故得保其威尊。[疏]正義曰：此已下廣明險之用也。言天之為險，懸邈高遠，不可升上，此天之險也。若其可升，不得保其威尊，故以“不可升”為“險”也。地險山川丘陵也，有山川丘陵，故物得以保全也。[疏]正義曰：言地以山川丘陵而為險也，故使地之所載之物保守其全。若無山川丘陵，則地之所載之物失其性也。故地以山川丘陵而為險也。

The Classic text Commentary on the Judgment says: The danger of Heaven is that it is not climbable. Wang Bi's commentary explains: precisely because it cannot be climbed, Heaven is able to maintain its dignity and majesty. Kong Yingda's commentary elaborates: from here onwards, it broadly discusses the function of danger. It means that the danger of Heaven lies in its being distant and lofty, unattainable, which is the danger of Heaven; if it were climbable, it would not be able to preserve its dignity, hence taking 'not being climbable' as 'danger'. The Classic text Commentary on the Judgment also says: the danger of Earth is mountains, rivers, hills and ridges. Wang Bi's commentary explains: with mountains, rivers, hills and ridges, all things are preserved. Kong Yingda's commentary elaborates: it means that Earth uses mountains, rivers, hills and ridges as its danger, thus enabling the myriad things it carries to maintain their integrity; if there were no mountains, rivers, hills and ridges, the myriad things on Earth would lose their nature, hence saying that Earth uses mountains, rivers, hills and ridges as its danger.

王公設險以守其國。國之為衛，恃於險也。言自天地以下莫不須險也。[疏]正義曰：言王公法象天地，固其城池，嚴其法令，以保其國也。險之時用大矣哉！非用之常，用有時也。[疏]正義曰：言天地已下，莫不須險，險雖有時而用，故其功盛大矣哉！○注“非國之常，用有時也”。○正義曰：若“天險”“地險”不可暫無，此謂人之設險，用有時也。若化洽平治，內外輯睦，非用險也。若家國有虞，須設險防難，是“用有時”也。

The text of the Commentary on the Judgment says: The king sets up obstacles to defend his state. Wang Bi's annotation explains: The defense of a state relies precisely on such obstacles; this means that from heaven and earth downwards, nothing does not require obstacles. Kong Yingda's commentary elaborates: This refers to the king emulating the patterns of heaven and earth, strengthening his city walls, and clarifying his laws, in order to preserve his state. The text of the Commentary on the Judgment says: The use of obstacles at the right time is exceedingly great. Wang Bi's annotation explains: This is not something that is constantly used, but rather used at the appropriate time. Kong Yingda's commentary elaborates: This means that from heaven and earth downwards, nothing does not require obstacles. Although obstacles are used according to the time, their effect remains great. Kong also explains Wang's annotation "not a constant use, but used at the right time": for instance, "heavenly obstacles" and "earthly obstacles" are indispensable at any moment, while the obstacles mentioned here are man-made and thus used at the right time. When education is widespread and the world is at peace, with harmony inside and outside, obstacles are not used; but when the state is in turmoil, obstacles must be set up to prevent difficulties—this is what is meant by "used at the right time."

《象》曰：水洊至，“習坎”。重險懸絕，故“水洊至”也。不以“坎”為隔絕，相仍而至，習乎“坎”也。[疏]正義曰：重險懸絕，其水不以險之懸絕，水亦相仿而至，故謂為“習坎”也。以人之便習於“坎”，猶若水之洊至，水不以險為難也。君子以常德行，習教事。至險未夷，教不可廢，故以常德行而習教事也。“習於坎”，然後乃能不以險難為困，而德行不失常也。故則夫“習坎”，以常德行而習教事也。[疏]正義曰：言君子當法此，便習於坎，不以險難為困，當守德行而習其政教之事。若能習其教事，則可便習於險也。

The Great Image text says: Water flows continuously, which is the image of the hexagram "Kan" (Water). Wang Bi's commentary explains: There are successive dangers and obstacles that block the way, hence the phrase "water flows repeatedly"; water does not regard "Kan" as an obstacle, but continues to flow without interruption, which is being familiar with "Kan". Kong Yingda's commentary elaborates: There are overlapping dangers and obstacles, yet water does not stop because of these dangers, but continues to flow in waves, hence it is called "Kan" (being familiar with danger). A person who is familiar with "Kan" is like water that flows continuously, never regarding danger as an obstacle. The Great Image text also says: Therefore, the gentleman maintains his virtue consistently and repeatedly practices the affairs of government and education. Wang Bi's commentary explains: In a time of extreme danger that has not yet been resolved, education and moral cultivation cannot be abandoned, so one should maintain virtue consistently and practice the affairs of government and education; only by being familiar with "Kan" can one not be trapped by difficulties, and maintain his virtue consistently. Therefore, by following the image of "Kan", one should maintain virtue consistently and practice the affairs of government and education. Kong Yingda's commentary elaborates: This means the gentleman should follow this image, be familiar with danger, not be trapped by difficulties, maintain his virtue, and practice the affairs of government and education; if one can be familiar with the affairs of education, then one can also be familiar with danger.

初六：“習坎”，入于坎窞，凶。“習坎”者，習為險難之事也。最處坎底，入坎窞者也。處重險而復入坎底，其道“凶”也。行險而不能自濟，“習坎”而入坎窞，失道而窮在坎底，上無應援可以自濟，是以“凶”也。[疏]正義曰：既處坎底，上無應援，是習為險難之事。無人應援，故入于坎窞而至凶也。以其失道，不能自濟，故《象》云“失道凶”也。《象》曰：“習坎”入“坎”，失道凶也。

The text says: "Initial Six, in a deeply dangerous situation, has fallen into a small pit at the bottom of the pit, resulting in misfortune." Wang Bi's commentary explains: "The term 'repeatedly encountering difficulties' refers to repeatedly experiencing dangerous situations. Initial Six is located at the very bottom of the Kan trigram, symbolizing someone who has fallen into a pit. Being in a situation of repeated danger and now at the bottom of the pit, the nature of this situation is 'misfortune.' Moving through dangerous circumstances without being able to save oneself, becoming familiar with difficulties yet falling into the pit, losing the correct path and being trapped at the bottom of the pit, with no support above to save oneself, hence 'misfortune.' " Kong Yingda's commentary elaborates: Being at the bottom of the Kan trigram and having no support above is precisely the situation of repeatedly encountering difficulties; lacking support and assistance leads to falling into the pit and causing misfortune. Because he has lost the correct path and cannot save himself, the "Small Image Commentary" states, "losing the correct path leads to misfortune." The "Small Image Commentary" says: becoming familiar with difficulties yet falling into the pit is due to losing the correct path, resulting in misfortune.

九二：坎有險，求小得。履失其位，故曰“坎”。上無應援，故曰“有險”。坎而有險，未能出險之中也。處中而與初三相得，故可以“求小得”也。初三未足以為援，故曰“小得”也。[疏]正義曰：“坎有險”者，履失其位，故曰“坎”也。上無應援，故曰“有險”。既在坎難而又遇險，未得出險之中，故《象》云“未出中”也。“求小得”者，以陽處中，初三來附，故可以“求小得”也。初三柔弱，未足以為大援，故云“求小得”也。《象》曰：“求小得”，未出中也。

The text says: Nine in the Second, being in the center of the Kan (Water) trigram, faces danger, and can only gain small benefits. Wang Bi's commentary explains: Nine in the Second is not in its proper position, hence it is said 'Kan'; there is no support above, hence it is said 'there is danger'. Already in the center of Kan, it encounters further danger and cannot yet escape from the center of danger. It is in the central position and is closely connected with Six at the Beginning and Six in the Third, hence it can 'gain small benefits'; however, Six at the Beginning and Six in the Third are not strong enough to provide substantial support, hence it is said 'small benefits'. Kong Yingda's commentary elaborates: what is meant by 'Kan has danger' is that it is not in its proper position, hence it is said 'Kan'; there is no support above, hence it is said 'there is danger'. Already in the center of danger and encountering further obstacles, it has not yet escaped from the center of danger, hence the Small Image Commentary says 'has not yet left the center'. What is meant by 'seeking small benefits' is that Nine in the Second, with a yang line in the central position, is approached by Six at the Beginning and Six in the Third, hence it can 'seek small benefits'; however, Six at the Beginning and Six in the Third are weak and not strong enough to provide substantial support, hence it is said 'seeking small benefits'. The Small Image Commentary says: 'seeking small benefits' means that it has not yet left the center of danger.

六三：來之坎坎，險且枕，“入于坎窞”，勿用。既履非其位，而又處兩“坎”之間，出則之“坎”，居則亦“坎”，故曰“來之坎坎”也。“枕”者，枕枝而不安之謂也。出則無之，處則無安，故曰“險且枕”也。來之皆“坎”，無所用之，徒勞而已。[疏]正義曰：“來之坎坎”者，履非其位而處“兩坎”之閒，出之與居，皆在於“坎”，故云“來之坎坎”也。“險且枕”者，“枕”，枝而不安之謂也。出則無應，所以險處則不安，故“且枕”也。“入于坎窞”者，出入皆難，故“入于坎窞”也。“勿用”者，不可出行。若其出行，終必無功，徒勞而已，故《象》云“終無功”也。《象》曰：“來之坎坎”，終無功也。

The text says: Six in the Third, coming and going are both Kan, it is both dangerous and unstable, like falling into a small pit at the bottom of a ditch, so there should be no action. Wang Bi's commentary explains: Six in the Third is not in the proper position, and is situated between the upper and lower "Kan." Going out is "Kan," staying is also "Kan," hence "coming with difficulty." The term "pillow" refers to support and reliance without stability; going out has nowhere to go, staying is not peaceful, hence "dangerous and unstable." Coming and going are both Kan, with nowhere to act, thus wasting effort. Kong Yingda's commentary elaborates: "Coming with difficulty" refers to Six in the Third not being in the proper position and being between two Kan. Whether going out or staying, it is in Kan, hence "coming with difficulty." "Dangerous and unstable" refers to "pillow" meaning support without stability; going out has no proper response, hence danger, and staying is not peaceful, hence "unstable." "Entering the bottom of the ditch" refers to difficulty in both going and staying, hence falling into a small pit at the bottom. "No action" means not to go out; if one insists on going out, it will certainly result in no effectiveness and wasted effort, hence the Small Image Commentary says "in the end, there is no achievement." The Small Image Commentary says: "Coming with difficulty," in the end there is no achievement.

六四：樽酒簋貳，用缶，納約自牖，終無咎。處重險而履正，以柔居柔，履得其位，以承於五，五亦得位，剛柔各得其所，不相犯位，皆無餘應以相承比，明信顯著，不存外飾，處“坎”以斯，雖復一樽之酒，二簋之食，瓦缶之器，納此至約，自進於牖，乃可羞之於王公，薦之於宗廟，故“終無咎”也。[疏]“《象》曰”至“自牖終無咎”。○正義曰：“樽酒簋貳”者，處重險而履得其位，以承於五，五亦得位，剛柔各得其所，皆無餘應，以相承比，明信顯著，不假外飾。處“坎”以此，雖復一樽之酒，二簋之食，故云“樽酒簋貳”也。“用缶”者，既有“樽酒簋貳”，又用瓦缶之器，故云“用缶”也。“納約自牖終無咎”者，納此儉約之物，從牖而薦之，可羞於王公，可薦於宗廟，故云“終無咎”也。

The text says: "Six in the Fourth, one cup of wine, two bowls of food, presented in earthenware vessels, offered through the window, ultimately without blame." Wang Bi's commentary explains: The line six in the fourth is in a dangerous position but is in the correct place. It is a yao of flexibility in a position of flexibility, fulfilling its place properly, and is used to honor the line nine in the fifth. The line nine in the fifth is also in the correct position, with the strong and the flexible each in their proper place, not encroaching upon each other. The two lines also do not have other proper responses to connect with, so their sincerity is clearly evident, without the need for external embellishment. In this situation of the Trigram Kan (Water), even if only one cup of wine and two bowls of food are offered in earthenware vessels, presented through the window, it can be offered to the prince and presented to the ancestral temple, hence "ultimately without blame." Kong Yingda's commentary elaborates on the section from "The Image" to "offered through the window ultimately without blame": What is meant by "one cup of wine, two bowls of food" is that the line six in the fourth is in a dangerous position but is in the correct place, used to honor the line nine in the fifth. The line nine in the fifth is also in the correct position, with the strong and the flexible each in their proper place, without encroaching upon each other. The two lines also do not have other proper responses to connect with, so their sincerity is clearly evident, without the need for external embellishment. In this situation of the Trigram Kan, even if only one cup of wine and two bowls of food are offered, it is said "one cup of wine, two bowls of food." What is meant by "using earthenware vessels" is that there is "one cup of wine, two bowls of food," and also using earthenware vessels, hence "using earthenware vessels." What is meant by "offering modest gifts through the window ultimately without blame" is that offering these modest gifts through the window can be presented to the prince and offered to the ancestral temple, hence "ultimately without blame."

《象》曰：“樽酒簋貳”，剛柔際也。剛柔相比而相親焉，“際”之謂也。[疏]正義曰：釋“樽酒簋貳”義。所以一樽之酒、貳簋之食得進獻者，以六四之柔與九五之剛兩相交際而相親，故得以此儉約而為禮也。九五：坎不盈，祗既平，無咎。為坎之主而無應輔可以自佐，未能盈坎者也。坎之不盈，則險不盡矣。祗，辭也。為坎之主，盡平乃無咎，故曰“祗既平無咎”也。說既平乃無咎，明九五未免於咎也。[疏]正義曰：“坎不盈”者，為坎之主而無應輔可以自佐，險難未能盈坎，猶險難未盡也。故云“坎不盈”也。“祗既平無咎”者，祗，辭也，謂險難既得盈滿而平，乃得“無咎”。若坎未盈平，仍有咎也。《象》曰：“坎不盈”，中未大也。[疏]正義曰：釋“坎不盈”之義，雖復居中而無其應，未得光大，所以坎不盈滿也。

The Small Image Commentary says: "A single vessel of wine and two bowls of food" refers to the mutual interaction between the yao of yin and yang. Wang Bi's commentary explains: when the yang and yin are adjacent and mutually attached, this is called "boundary." Kong Yingda's commentary elaborates: this explains the meaning of "a single vessel of wine and two bowls of food" — one vessel of wine and two bowls of food can be offered because the yin of the fourth line and the yang of the fifth line are interacting and attached to each other, thus enabling the offering of such frugal items. The text says: the fifth line, the pit is not yet filled, until the pit is filled with the dangers, there will be no fault. Wang Bi's commentary explains: the fifth line is the main yao of Kan, yet it has no proper corresponding yao to support itself, so it cannot yet fill the pit; since the pit is not filled, the dangers are not exhausted. "Zhi" is a grammatical particle. As the main yao of Kan, it can only have no fault when the dangers are completely filled, hence it is said "zhi ji ping wu jiu"; saying that it is only when the pit is filled that there is no fault, indicates that the fifth line is still not free from fault at present. Kong Yingda's commentary elaborates: what is meant by "Kan bu ying" is that the fifth line, as the main yao of Kan, has no proper corresponding yao to support it, so the dangers cannot yet fill the pit, meaning the dangers have not yet been exhausted. What is meant by "zhi ji ping wu jiu" is that "zhi" is a grammatical particle, meaning that when the dangers have been filled and become level, then there is no fault; if the pit has not yet been filled and become level, there is still fault. The Small Image Commentary says: "Kan bu ying" refers to the virtue of being in the center not yet fully manifested. Kong Yingda's commentary elaborates: this explains the meaning of "Kan bu ying" — the fifth line, although in the center, has no proper corresponding yao to support it, thus it cannot fully manifest, so the pit cannot be filled.

上六：係用徽纆，置于叢棘，三歲不得，凶。險峭之極，不可升也。嚴法峻整，難可犯也。宜其囚執寘于思過之地。三歲，險道之夷也。險終乃反，故三歲不得自脩，三歲乃可以求復，故曰“三歲不得凶”也。[疏]正義曰：“係用徽纆置于叢棘”者，險峭之極，不可升上。嚴法峻整，難可犯觸。上六居此險峭之處，犯其峻整之威，所以被繫用其徽纆之繩。“置于叢棘”，謂囚執之處，以棘叢而禁之也。“三歲不得凶”者，謂險道未終，三歲已來，不得其吉，而有凶也。險終乃反，若能自修，三歲後可以求復自新，故《象》云“上六，失道凶，三歲也”。言失道之凶，唯三歲之後可以免也。《象》曰：上六，失道凶，三歲也。

The text says: "Upper Sixth, bound with ropes and placed in thorny bushes, unable to escape for three years, resulting in misfortune." Wang Bi's commentary explains: "The peril has reached its height, making further ascent impossible; the laws and regulations are strict and orderly, making them hard to violate. Such a person is destined to be imprisoned and confined to a place for reflection. The three years represent the completion of the perilous path; when peril reaches its peak, it will reverse. Therefore, within three years, one cannot correct oneself, but after three years, one may hope for recovery. Hence, it is said 'three years without success leads to misfortune.'" Kong Yingda's commentary elaborates: "The phrase 'bound with ropes and placed in thorny bushes' refers to the extreme peril, where ascent is impossible; the strict laws are difficult to violate. Upper Sixth is in such an extreme peril, having violated the strict authority, hence being bound with ropes. 'Placed in thorny bushes' refers to the place of imprisonment, enclosed by thorny bushes. The phrase 'three years without success leads to misfortune' means that the perilous path has not yet been completed, and for three years, there has been no good fortune, only misfortune. When peril reaches its peak, it will reverse. If one can self-reflect, after three years, one may hope for recovery and renewal. Therefore, the Small Image Commentary says 'Upper Sixth, losing the right path leads to misfortune, for three years'—meaning that the misfortune of losing the right path can only be removed after three years." The Small Image Commentary states: "Upper Sixth loses the right path and incurs misfortune, requiring three years."

離下離上。離：利貞，亨。離之為卦，以柔為正，故必貞而後乃亨，故曰“利貞亨”也。[疏]“離利貞亨”。○正義曰：離，麗也。麗謂附著也。言萬物各得其所附著處，故謂之“離”也。“利貞亨”者，離卦之體，陰柔為主，柔則近於不正，不正則不亨通，故利在行正，乃得亨通。以此故“亨”在“利貞”之下，故云“利貞亨”。○注“離之為卦”至“利貞亨也”。○正義曰：“離之為卦，以柔為正”者，二與五俱是陰爻，處於上下兩卦之中，是以柔為正。

The hexagram "Li" (Fire) has both the upper and lower trigrams as "Li". The hexagram statement says: it is advantageous to maintain uprightness and there is smoothness. Wang Bi's commentary explains that the hexagram "Li" takes uprightness as its proper quality, so one must first maintain uprightness before achieving smoothness, hence it says "beneficial to uprightness and smoothness". Kong Yingda explains the phrase "Li is beneficial to uprightness and smoothness" by saying: "Li" is the same as "Li", which means attachment. It refers to the fact that all things attach themselves to their proper places, hence it is called "Li". As for "beneficial to uprightness and smoothness", the hexagram "Li" is mainly composed of yin lines. Yin is close to not uprightness, and not uprightness cannot achieve smoothness. Therefore, it is beneficial to follow the path of uprightness, thus achieving smoothness. Because of this, the character "smoothness" comes after "beneficial to uprightness", hence it says "beneficial to uprightness and smoothness". Kong Yingda also explains Wang Bi's commentary from "Li as a hexagram" to "beneficial to uprightness and smoothness": Wang Bi says "Li as a hexagram takes uprightness as its proper quality" because the lines six two and six five are both yin lines, located in the middle positions of the upper and lower trigrams respectively, which is why it is said to take uprightness as its proper quality.

畜牝牛，吉。柔處於內而履正中，牝之善也。外強而內順，牛之善也。離之為體，以柔順為主者也。故不可以畜剛猛之物，而“吉”於“畜牝牛”也。[疏]“畜牝牛吉”。正義曰：柔處於內而履正中，是牝之善者，外強內順，是牛之善者也。離之為體，以柔順為主，故畜養牝牛，乃得其吉。若畜養剛健，則不可也。此云“畜牝牛”，假象以明人事也。言離之為德，須內順外強，而行此德則得吉也。若內剛外順，則反離之道也。

The hexagram statement says: "Rearing a female cow is auspicious." Wang Bi's commentary explains: being gentle and yielding within, and walking in the middle and upright position, this is the virtue of a female; appearing strong on the outside yet yielding within, this is the virtue of a cow. The hexagram of Li is primarily characterized by gentleness and yielding, so it is not appropriate to rear fierce creatures. The auspiciousness lies in rearing a female cow. Kong Yingda's commentary on the phrase "rearing a female cow is auspicious" says: being gentle and yielding within and walking in the middle and upright position, this is the virtue of a female; appearing strong on the outside yet yielding within, this is the virtue of a cow. The hexagram of Li is primarily characterized by gentleness and yielding, so rearing a female cow brings auspiciousness; if one rears something strong and vigorous, it would not be appropriate. Here, "rearing a female cow" uses an object to illustrate human affairs, meaning that the virtue of Li requires inner yielding and outer strength. If one can practice this virtue, auspiciousness is achieved. However, if one is strong on the inside and yielding on the outside, it would contradict the way of Li.

○注“柔處於內”至“畜牝牛也”。○正義曰：“柔處於內而履正中牝之善也”者，若柔不處於內，似婦人而預外事；若柔而不履正中，則邪僻之行，皆非牝之善也。若柔能處中，行能履正，是為“牝之善”也。云“外強而內順牛之善”者，若內外俱強，則失於猛害；若外內俱順，則失於劣弱。唯外強內順，於用為善，故云“外強內順牛之善也”。“離之為體，以柔順為主，故不可以畜剛猛之物”者，既以柔順為主，若畜剛猛之物，則反其德，故不可畜剛猛而“畜牝牛”也。

Kong Yingda's commentary further explains Wang's annotation from "flexible in the inner position" to "raising a female ox": Wang says "flexible in the inner position and walking in the middle and correct position, this is the virtue of the female." If the flexible is not in the inner position, it would be like a woman interfering in external matters; if although flexible and compliant, she does not walk in the middle and correct position, then it would become a perverse way of acting. These two situations are not the beauty of the female. Only when flexible and able to stay in the middle, and when acting and able to maintain correctness, can it be called "the virtue of the female." Wang says "external strength and internal compliance, this is the virtue of the ox." If both internal and external are strong, then it would be fierce and harmful; if both internal and external are compliant, then it would be weak and powerless. Only when external is strong and internal is compliant, it is good to use, so it is said "external strength and internal compliance, this is the virtue of the ox." Wang says "the nature of Li is to take flexibility and compliance as its main characteristics, so it cannot raise fierce and fierce things." Since it takes flexibility and compliance as its main characteristics, if raising fierce and fierce things would be contrary to its nature, so it cannot raise fierce and fierce things, but should "raise a female ox."

《彖》曰：離，麗也。麗猶著也。各得所著之宜。[疏]正義曰：釋離卦之名。麗謂附著也。以陰柔之質，附著中正之位，得所著之宜，故云“麗”也。日月麗乎天，百穀草木麗乎土。重明以麗乎正，乃化成天下。柔麗乎中正，故亨。是以“畜牝牛，吉”也。柔著於中正，乃得通也。柔通之吉，極於“畜牝牛”，不能及剛猛也。

The Classic text of the Commentary on the Judgment says: "Li means attachment." Wang Bi's annotation explains: "Li" is like attachment, each thing attains the proper place to which it is attached. Kong Yingda's commentary elaborates: this explains the name of the Li hexagram - "Li" means attachment, with the soft and yielding qualities attaching to the upright and correct position, thus attaining the proper place of attachment, hence called "Li." The Classic text of the Commentary on the Judgment continues: the sun and moon are attached to heaven, and all grains and plants are attached to earth; overlapping brightness is attached to the correct path, thus bringing about the generation and nurturing of the world. Softness and yieldingness are attached to the upright and correct, thus achieving success, hence "raising a female ox is auspicious." Wang Bi's annotation explains: only by attaching to the upright and correct position can the yielding and smooth achieve success; this auspiciousness of yielding and smoothness is at its highest "raising a female ox," which is not comparable to what the strong and fierce can achieve.

[疏]“日月麗乎天”至“是以畜牝牛吉也”。○正義曰：“日月麗乎天，百穀草木麗乎土”者，此廣明附著之義。以柔附著中正，是附得宜，故廣言所附得宜之事也。“重明以麗乎正，乃化成天下”者，此以卦象，說離之功德也，並明“利貞”之義也。“重明”，謂上下俱離。“麗乎正”者，謂兩陰在內，既有重明之德，又附於正道，所以“化成天下”也。然陰居二位，可謂為正。若陰居五位，非其正位，而云“重明麗乎正”者，以五處於中正，又居尊位，雖非陰陽之正，乃是事理之正，故總云“麗於正”也。“柔麗乎中正，故亨。是以牝牛吉”者，釋《經》“亨”義也，又總釋“畜牝牛吉”也。“柔麗於中正”，謂六五、六二之柔，皆麗於中，中則不偏，故云“中正”。以中正為德，故萬事亨。以中正得通，故畜養牝牛而得吉也。以牝牛有中正故也。案諸卦之《彖》，釋卦名之下，乃釋卦下之義，於後乃嘆而美之。此《彖》既釋卦名，即廣嘆為卦之美，乃釋卦下之義。與諸卦不例者，此乃夫子隨義則言，因文之便也。比既釋“離”名麗，因廣說日月草木所麗之事，然後卻明卦下之義，更無義例。

Kong Yingda explains in his commentary on the passage from "The Sun and Moon shine upon the Heaven" to "Therefore, it is auspicious to raise a female ox": what is meant by "The Sun and Moon shine upon the Heaven, and all grains and grasses and trees shine upon the Earth" is a broad explanation of the principle of softness adhering to the upright and central, which is appropriate adherence. Therefore, various examples of appropriate adherence are cited. What is meant by "Double brightness shining upon the upright, thus transforming the world" is using the hexagram image to explain the virtue of the hexagram Li (Fire), and also clarifying the meaning of the hexagram statement "Beneficial to Uphold." "Double brightness" refers to both the upper and lower trigrams being Li; "shining upon the upright" refers to the two yin lines being in the middle positions of the upper and lower trigrams. Thus, with the virtue of double brightness, they adhere to the upright path, and thus can "transform the world." However, a yin line in the second position can be considered upright, but if a yin line is in the fifth position, it is not its proper position. Yet the Commentary on the Judgment still says "Double brightness shining upon the upright," because the sixth line in the fifth position is in the central and upright place, and also holds the position of honor. Although it does not conform to the proper position of yin and yang lines, it is upright in terms of reasoning, so it is generally said "shining upon the upright." What is meant by "Softness shining upon the upright and central, thus achieving success; therefore, it is auspicious to raise a female ox" is explaining the meaning of the term "success" in the text, and summarizing the explanation of "it is auspicious to raise a female ox." "Softness shining upon the upright and central" refers to the two yin lines, the sixth line in the fifth position and the sixth line in the second position, both adhering to the central position. Being in the central position means not being biased, so it is said "upright and central." With the virtue of upright and central, all things are smooth and successful. Because of the upright and central, it is possible to achieve success, thus raising a female ox is auspicious, because the female ox possesses the virtue of upright and central. Furthermore, it is noted that in the Commentaries on the Judgments of other hexagrams, after explaining the name of the hexagram, they explain the meaning of the hexagram statement, and finally praise its excellence. However, in this hexagram's Commentary on the Judgment, after explaining the name of the hexagram, it immediately broadly praises the excellence of this hexagram, and then explains the meaning of the hexagram statement. This differs from the format of other hexagrams. This is because Confucius expressed his thoughts according to the meaning of the text, following the convenience of the text's flow: here, since "Li" has already been interpreted as "adherence," it is naturally expanded to discuss the adherence of the sun and moon, grasses, and trees, and then returning to explain the meaning of the hexagram statement, without any other established pattern.

《象》曰：明兩作，離。大人以繼明照于四方。“繼”謂不絕也，明照相繼，不絕曠也。[疏]正義曰：“明兩作離”者，離為日，日為明。今有上下二體，故云“明兩作，離”也。案：八純之卦，論象不同，各因卦體事義，隨文而發。乾、坤不論上下之體，直總云“天行健”、“地勢坤”，以天地之大，故總稱上下二體也。雷是連續之至，水為流注不已，義皆取連續相因，故震云“洊雷”，坎云“洊至”也。風是搖動相隨之物，故云“隨風巽”也。山澤各自為體，非相入之物，故云“兼山艮”，“麗澤兌”，是兩物各行也。今明之為體，前後各照，故云“明兩作，離”，是積聚兩明，乃作於離。若一明暫絕，其離未久，必取兩明前後相續，乃得作離卦之美，故云“大人以繼明照于四方”，是繼續其明，乃照于四方。若明不繼續，則不得久為照臨，所以特云“明兩作，離”，取不絕之義也。

The text from the Great Image says: Two lights rise up, which is the image of the Fire (Li) hexagram; thus the superior person causes the light to continue and illuminate all directions. Wang Bi's commentary explains: "Continuing" means without interruption; the illumination of light is continuous, front and back connected, without interruption or gap. Kong Yingda's commentary elaborates: what is meant by "two lights shining, Li" is that Li represents the sun, and the sun is light; now there are two Li trigrams above and below, so it is called "two lights shining, Li." Furthermore, the eight pure hexagrams each have different images, all based on the meaning of their respective hexagram structures, and they are explained according to the text. The hexagrams of Heaven and Earth do not discuss upper and lower parts separately, but directly state "Heaven's movement is vigorous" and "Earth's position is docile," because Heaven and Earth are vast, so they are generally referred to as upper and lower parts. Thunder is continuous, and water flows without ceasing; their meanings lie in continuity and succession, so the hexagram of Thunder (Zhen) is called "recurring thunder," and the hexagram of Water (Kan) is called "recurring arrival." Wind is a thing that moves and follows each other, so the hexagram of Wind (Xun) is called "following the wind." Mountains and Ponds are each self-contained, not things that enter into each other, so the hexagram of Mountain (Gen) is called "mountains together," and the hexagram of Pond (Dui) is called "ponds together," meaning two things existing side by side. Now, this hexagram of Light is shining in front and behind, so it is called "two lights shining, Li," which is achieved by accumulating two layers of light. If one layer of light were to temporarily cease, then the hexagram of Li would not be sustained; it must have two layers of light continuing one after another to form the beauty of the hexagram of Li, so it says "the superior person continues the light and illuminates all directions" — this is precisely to make the light continue, thus illuminating all directions. If the light cannot continue, it cannot last long, so it specifically says "two lights shining, Li," taking the meaning of continuity and non-interruption.

初九：履錯然，敬之，無咎。“錯然”者，警慎之貌也。處離之始，將進而盛，未在既濟，故宜慎其所履，以敬為務，闢其咎也。[疏]“初九，履錯然，敬之無咎”。○正義曰：“履錯然”者，身處離初，將欲前進，其道未濟，故其所履踐，恆錯然敬慎不敢自寧，故云“履錯然敬之無咎”。若能如此恭敬，則得避其禍而“無咎”，故《象》云：“履錯之敬，以避咎也”。○注“錯然者警慎之貌也”至“闢其咎也”。○正義曰：“錯然者警慎之貌”者，是警懼之狀，其心未寧故“錯然”也。言“處離之始，將進而盛，未在既濟”者，“將進而盛”，謂將欲前進而向盛也。若位在於三，則得“既濟”。今位在於初，是未在“既濟”。謂功業未大，故宜慎其所履，恆須錯然避咎也。

The text says: “Initial Nine, taking steps in a disorderly and uneasy manner, if one maintains reverence, there will be no fault.” Wang Bi’s commentary explains: 「错然」 refers to a state of alertness and caution. Initial Nine is at the beginning of the Hexagram Li (Fire), about to advance towards prosperity, but not yet having reached the state of completion. Therefore, one should be cautious in one’s conduct and take reverence as the main concern, thereby avoiding faults. Kong Yingda’s explanation of the phrase 「履错然, 敬之无咎」 says: 「履错然」 refers to being in the initial stage of the Hexagram Li, about to advance but the path has not yet been realized. Therefore, in each step, there is often a sense of disorder and unease, accompanied by reverence and caution, without daring to be complacent. Therefore, it is said 「履错然敬之无咎.」 If one can maintain such reverence, one can avoid calamity and have no faults, hence the Small Image Commentary says 「履 cuo (mismatch) 之敬, to avoid faults.」 Kong also explains Wang’s note from 「错然者警慎之貌也」 to 「辟其咎也」: Wang says 「cuo (mismatch) 然 refers to the appearance of alertness and caution,」 meaning the demeanor of being vigilant and cautious, with the mind not yet at peace, hence 「错然.」 Wang also says 「处离之始, 将进而盛, 未在既济,」 meaning “about to advance towards prosperity; if the line were at the third position, it would be ‘already completed,’ but now it is at the initial position, so it is not yet ‘already completed.’ This means the achievement is not yet extensive, so one should be cautious in one’s conduct, always remaining alert and uneasy to avoid faults.”

《象》曰：“履錯”之敬，以辟咎也。六二：黃離，元吉。居中得位，以柔處柔，履文明之盛而得其中，故曰“黃離元吉”也。[疏]正義曰：黃者中色，“離”者文明。居中得位而處於文明，故“元吉”也。故《象》云“得中道”，以其得中央黃色之道也。《象》曰：“黃離元吉”，得中道也。

The Image Commentary explains the line "Initial Nine" saying: "To walk with mistakes" requires respect and caution in order to avoid misfortune. Then the text says: "Yellow is attached to the central position, which is a great blessing." Wang Bi's commentary explains: the line "Six in the Second" is in the central position of the lower trigram and also occupies a yin position. With a gentle and compliant nature in a gentle and compliant place, it is precisely on the peak of "civilization" and can maintain the middle path, so the line statement says "Yellow Li is originally auspicious." Kong Yingda further explains: "Yellow" is the proper color of the center among the five directions, and the virtue of the trigram "Li" is civilization. Since the line "Six in the Second" is in the center and in the proper position, and is located within the body of civilization, it is "originally auspicious." It is for this reason that the Image Commentary says it "has the middle path," meaning it has obtained the middle and correct way symbolized by the central yellow color. The Image Commentary says "Yellow Li is originally auspicious" because the line "Six in the Second" has obtained the middle path.

九三：日昃之離，不鼓缶而歌，則大耋之嗟，凶。嗟，憂嘆之辭也。處下離之終，明在將沒，故曰“日昃之離”也。明在將終，若不委之於人，養志無為，則至於耋老有嗟，凶矣，故曰“不鼓缶而歌，則大耋之嗟凶”也。[疏]正義曰：“日昃之離”者，處下離之終，其明將沒，故云“日昃之離”也。“不鼓缶而歌，大耋之嗟凶”者，時既老耄，當須委事任人，自取逸樂。若不委之於人，則是不鼓擊其缶而為歌，則至於大耋老耄而諮嗟，何可久長？所以凶也。故《象》云：“日昃之離，何可久也？”《象》曰：“日昃之離”，何可久也？

The Line Statement of Nine in the Third says: When the sun is setting, if one does not sing and rejoice by beating a clay drum, one will lament the approach of old age, which brings misfortune. Wang Bi's commentary explains: "Lament" refers to sighing in sorrow; Nine in the Third is at the end of the Lower Trigram Li, so the light is about to disappear, hence the Line Statement says "the sun setting and departing from Li." When the light is about to fade, if one does not entrust matters to others and does not cultivate one's mind in tranquility, one will end up in old age lamenting in vain, which is dangerous, hence it says "without beating a clay drum and singing, the lament of old age brings misfortune." Kong Yingda further explains: "The sun setting and departing from Li" is because Nine in the Third is at the end of Lower Li, and its light is about to vanish; "without beating a clay drum and singing, the lament of old age brings misfortune" means that when one is old, one should entrust affairs to others and seek ease and joy. If one refuses to entrust matters to others, it is as if one does not beat a clay drum and sing for pleasure, eventually reaching old age and lamenting in vain, which cannot be sustained for long. Therefore, the Image Commentary says "the sun setting and departing from Li, how can it last long?" The Image Commentary says: "The sun setting and departing from Li," in such a situation, how can it last long?

九四：突如其來如，焚如，死如，棄如。處於明道始變之際，昏而始曉，沒而始出，故曰“突如其來如”。其明始進，其炎始盛，故曰“焚如”。逼近至尊，履非其位，欲進其盛，以炎其上，命必不終，故曰“死如”。違“離”之義，無應無承，無所不容，故曰“棄如”也。

The line statement for Nine in the Fourth says: "Suddenly appearing, like fire burning, like death, like being cast off." Wang Bi's commentary explains: Nine in the Fourth is precisely at the beginning of the transition of the bright path, when the sky changes from darkness to dawn, and the sun moves from being submerged to first emerging, so the line statement says "suddenly appearing." Its brightness is just beginning to rise, and the fire is just beginning to grow strong, hence "burning like fire." It approaches the supreme position of Nine in the Fifth, yet it is not standing on its proper place, and it wishes to use its strong momentum to scorch what is above, thus its life and death will not end well, hence "death like fire." It goes against the meaning of the "Li" hexagram, which signifies mutual attachment; there is no proper response above and no support below, nowhere to take refuge, hence "cast off like fire."

[疏]“九四，突如其來如，焚如，死如，棄如”。○正義曰：“突如其來如”者，四處始變之際，三為始昏，四為始曉。三為已沒，四為始出，突然而至，忽然而來，故曰“突如其來如”也。“焚如”者，逼近至尊，履非其位，欲進其盛，以焚炎其上，故云“焚如”也。死如者，既焚其上，命必不全，故云“死如”也。“棄如”者，違於離道，無應無承，眾所不容，故云“棄如”。是以《象》云：“無所容也。”《象》曰：“突如其來如”，無所容也。

Kong Yingda explained the entire line statement for nine four, saying: the phrase "suddenly coming like a flame" refers to the fact that nine four is at the transition between light and darkness. Nine three represents the beginning of dusk, while nine four represents the beginning of dawn. Nine three represents the sun already set, while nine four represents the sun just rising. The light suddenly comes and arrives suddenly, hence "suddenly coming like a flame." The phrase "burning like a flame" refers to the fact that nine four is close to nine five, the supreme position, and occupies a position that is not its proper place, yet it wants to burn with strong force the one above it, hence "burning like a flame." The phrase "dying like a flame" refers to the fact that since it burns the sovereign, its life is certainly in danger, hence "dying like a flame." The phrase "abandoned like a flame" refers to the fact that it violates the principle of mutual attachment in the li hexagram. It has nothing above to support it and nothing below to respond to it; everyone refuses to accept it, hence "abandoned like a flame." Therefore, the Image Commentary says "there is no place to be accommodated." The Image Commentary says: "suddenly coming like a flame" means that nine four has nowhere to be accommodated.

六五：出涕沱若，戚嗟若，吉。履非其位，不勝所履。以柔乘剛，不能制下，下剛而進，將來害已，憂傷之深，至於沱嗟也。然所麗在尊，四為逆首，憂傷至深，眾之所助，故乃沱嗟而獲吉也。[疏]正義曰：“出涕沱若”者，履非其位，不勝其任，以柔乘剛，不能制下，下剛而進，將來害已，憂傷之深，所以出涕滂沱，憂戚而諮嗟也。“若”是語辭也。“吉”者，以所居在尊位，四為逆首，已能憂傷悲嗟，眾之所助，所以“吉”也。

The text at line six-five says: tears flow like rain, sorrow and lamentation, auspicious. Wang Bi's commentary explains: the line six-five, being a yin and soft line, occupies a yang position, and is unable to bear the responsibilities of its position; it uses a soft line to dominate the strong line nine-four, but cannot subdue the lower line, while the lower strong line is advancing, about to harm it, causing deep sorrow, leading to flowing tears and lamentation. However, it is attached to the noble position of the ruler, and the source of disorder is the line nine-four. Although it suffers such deep sorrow, all people come to assist it, so even though it weeps and laments, it still attains auspiciousness. Kong Yingda further explains: the phrase "tears flow like rain" is because line six-five is not in its proper position, is unable to fulfill its duties, uses a soft line to dominate a strong line, and cannot subdue the lower position. The lower strong line advances step by step, about to harm it, causing deep sorrow, thus leading to flowing tears and lamentation. The word "if" at the end is a particle. As for "auspicious," it is because line six-five occupies the noble position, the source of disorder is line nine-four, and it is able to feel sorrow and lament, thus being vigilant, and thus receiving the assistance of all people, hence it is said to be auspicious.

《象》曰：六五之“吉”，離王公也。[疏]正義曰：此釋“六五吉”義也。所以終得吉者，以其所居在五，離附於王公之位，被眾所助，故得吉也。五為王位，而言公者，此連王而言公，取其便文以會韻也。

The Image Commentary says: The reason why the line six in the fifth position is auspicious is because it is attached to the position of the prince or duke. Kong Yingda explains: This is explaining the reason for the auspiciousness of 'six in the fifth'. The line six in the fifth position ultimately attains auspiciousness because it is located at the fifth line, attached to a position of high rank similar to that of the prince or duke, thus being able to receive the support of the people and thus attains auspiciousness. The fifth line is originally the position of the sovereign, but the Image Commentary also mentions 'duke', this is combining 'sovereign' and 'duke' for the sake of smooth expression and to make the sentence end with a harmonious rhyme.

上九：王用出征，有嘉折首，獲匪其醜，無咎。“離”，麗也，各得安其所麗謂之“離”。處離之極，離道已成，則除其非類以去民害，“王用出征”之時也。故必“有嘉折首，獲匪其醜”，乃得“無咎”也。

The text says: "The Sovereign goes to war, achieving a glorious merit, cutting off the head of the chief villain, and capturing those who are not of his own kind, thus having no fault." Wang Bi's commentary explains: "Li" means attachment, and when everyone is content with the place they are attached to, this is called "Li." The upper ninth line is at the extreme position of the Li hexagram, where the principle of attachment has been fully realized. Therefore, one should eliminate those who are not of the same kind and evil people, to eliminate harm to the people. This is precisely the time for "the Sovereign to go to war." Thus, one must achieve "glorious merit, cutting off the head of the chief villain, and capturing those who are not of his own kind," in order to have no fault.

[疏]正義曰：“王用出征”者，處離之極，離道既成，物皆親附，當除去其非類，以去民害，故“王用出征”也。“有嘉折首，獲匪其醜”者，以出征罪人，事必克獲，故有嘉美之功，折斷罪人之首，獲得匪其醜類，乃得“無咎”也。若不出征除害，居在終極之地，則有咎也。《象》曰：“王用出征”，以正邦也。[疏]正義曰：釋“出征”之義。言所出征者，除去民害，以正邦國故也。

Kong Yingda explains: The phrase "the king uses military campaign" is because the upper nine is at the top of the Li hexagram, and the principle of attachment has been completed. All things come close and submit. At this time, one should eliminate those who are different, remove the calamities from the people, hence it is said "the king uses military campaign." The phrase "obtain a good victory, cutting off the head of the villain, capturing not one's own kind" means that when one launches a military campaign against the guilty, one will surely achieve victory and gain, thus establishing a glorious achievement. By cutting off the head of the chief villain and capturing those who are not one's own kind, one can avoid blame. Conversely, if one does not launch a military campaign to eliminate the harm, and remains at the extreme position without action, one will instead suffer calamity. The Image Commentary says: "the king uses military campaign" is to correct the state. Kong Yingda explains: this is explaining the purpose of "military campaign," indicating that the reason for launching a military campaign is to remove those who harm the people, thus rectifying the country.

艮下兌上。咸：亨，利貞，取女吉。[疏]“咸亨”至“取女吉”。○正義曰：先儒以《易》之舊題，分自此以上三十卦為《上經》，已下三十四卦為《下經》，《序卦》至此又別起端首。先儒皆以《上經》明天道，《下經》明人事，然韓康伯注《序卦》破此義云：“夫《易》，六畫成卦，三才必備，錯綜天人，以效變化，豈有天道、人事偏於上下哉！”

The hexagram Xian has its structure with the mountain (Gen) below and the lake (Dui) above. The text says: The hexagram Xian is smooth, favorable for maintaining correctness, and taking a wife brings good fortune. Kong Yingda explained the passage from "Xian亨" to "取女吉" in his commentary, stating: Earlier scholars based on the old titles of the Zhou Changes, divided the previous thirty hexagrams into the Upper Canon, and the following thirty-four hexagrams into the Lower Canon. Also, the "Xu Gua Zhuan" begins anew here. All earlier scholars believed that the Upper Canon discusses heavenly principles and the Lower Canon discusses human affairs. However, Han Kangbo commented on the "Xu Gua Zhuan" and refuted this view, saying: "The Zhou Changes form hexagrams with six lines. The three elements of heaven, earth, and humanity must necessarily be complete, interweaving heavenly principles and human affairs to imitate changes. How could there be a reason for heavenly principles and human affairs to be separately concentrated in the upper and lower canons?"

案：《上經》之內，明飲食必有訟，訟必有眾起，是兼於人事，不專天道。既不專天道，則《下經》不專人事，理則然矣。但孔子《序卦》不以咸繫離。《繫辭》云“二篇之策”，則是六十四卦舊分上下，乾、坤象天地，咸、恆明夫婦。乾坤乃造化之本，夫婦實人倫之原，因而擬之，何為不可？天地各卦，夫婦共卦者，周氏云：“尊天地之道，略於人事，猶如三才，天地為二，人止為一也。”此必不然。竊謂乾、坤明天地初闢，至屯乃剛柔始交。故以純陽象天，純陰象地，則咸以明人事。人物既生，共相感應。若二氣不交，則不成於相感，自然天地各一，夫婦共卦。此不言可悉，豈宜妄為異端！

Kong Yingda said: The Upper Classic discusses that when there is food and drink, disputes arise, and disputes lead to the rise of people, which already involves human affairs, and is not exclusively about heavenly ways. Since the Upper Classic is not exclusively about heavenly ways, the Lower Classic is also not exclusively about human affairs. This is the natural way of things. However, when Confucius composed the "Xugua Zhuan," he did not directly place the Xian hexagram after the Li hexagram. The "Xici Zhuan" also mentions "two chapters of the yao," indicating that the sixty-four hexagrams originally had an upper and lower division. The Qian and Kun hexagrams symbolize heaven and earth, while the Xian and Heng hexagrams represent husband and wife. Qian and Kun are the fundamental elements of creation, and husband and wife are the beginning of human relationships. Therefore, dividing the hexagrams in this way is reasonable. As for why heaven and earth each take one hexagram and husband and wife take one hexagram, Zhou said: "This is to honor the ways of heaven and earth and to briefly mention human affairs, just as in the three elements, heaven and earth take two positions and human affairs take only one." This is certainly incorrect. In my opinion, the Qian and Kun hexagrams represent the beginning of heaven and earth, and it is not until the Zun hexagram that the first interaction between yang and yin occurs. Therefore, the pure yang hexagram represents heaven, and the pure yin hexagram represents earth. The Xian hexagram, however, is used to represent human affairs. Once people and things have been formed, they can interact with each other. If the two energies of yin and yang do not interact, there can be no mutual interaction. Therefore, naturally, heaven and earth each take one hexagram, and husband and wife take one hexagram. This is something that can be clearly understood without further explanation. How can we arbitrarily establish different interpretations?

“咸亨利貞取女吉”者，“咸”感也。此卦明人倫之始，夫婦之義，必須男女共相感應，方成夫婦。既相感應，乃得亨通。若以邪道相通，則凶害斯及，故利在貞正。既感通以正，即是婚媾之善，故云“咸亨利貞取女吉”也。

Kong Yingda then explains the Hexagram Statement itself: the phrase "Xian Heng Li Zhen Qu Nu Ji" means that "Xian" refers to mutualsympathetic response. This hexagram illustrates the beginning of human relationships and the principles of husband and wife. It is necessary for men and women to have mutualsympathetic response in order to form a marriage. Once they have mutualsympathetic response, they can achieve smoothness and success. If they connect through improper means, misfortune and calamity will immediately follow, so it is beneficial to maintain uprightness and sincerity. When mutualsympathetic response comes from the right path, it constitutes a good marriage, hence the Hexagram Statement says "Xian Heng Li Zhen Qu Nu Ji."

《彖》曰：咸，感也。柔上而剛下，二氣感應以相與。是以亨也。[疏]正義曰：“柔上而剛下，二氣感應以相與”者，此因上下二體，釋“咸亨”之義也。艮剛而兌柔，若剛自在上，柔自在下，則不相交感，無由得通。今兌柔在上而艮剛在下，是二氣感應以相授與，所以為“咸亨”也。

The Commentary on the Judgment says: "Xian" means mutualsympathetic response; the flexible line moves upward while the strong line stays below, and the two energies of yin and yang mutuallysympathetic response and thus become close to each other. Wang Bi's commentary says: precisely because of this, there is success. Kong Yingda elaborates: the phrase "flexible above and strong below, the two energiessympathetic response and thus mutually give and receive" explains the meaning of "Xian Heng" by referring to the upper and lower trigrams. Gèn represents strength and Duì represents flexibility; if strength was originally above and flexibility originally below, the two would not interact, and thus there would be no success. Now, with Duì (flexibility) above and Gèn (strength) below, it is exactly the mutual感应 and giving and receiving between the two energies of yin and yang, hence it is called "Xian Heng."

止而說，故“利貞”也。[疏]正義曰：此因二卦之義釋“利貞”也。艮止而兌，說也。能自靜止則不隨動欲，以上行說，則不為邪諂。不失其正，所以“利貞”也。

The Commentary on the Judgment continues to say: "Geng (Mountain) represents stillness, and Dui (Lake) represents joy." Wang Bi's commentary says: "Therefore, it is advantageous to maintain correctness." Kong Yingda elaborates: this explanation of "advantageous to maintain correctness" is based on the qualities of the two trigrams above and below. The quality of Geng is stillness, and the quality of Dui is joy. Being able to remain still oneself prevents following the restless desires of others; approaching those above with a joyful heart avoids becoming sly and flattering. Not losing one's correctness, thus it is said "advantageous to maintain correctness."

男下女，“取女吉”也。[疏]正義曰：此因二卦之象釋“取女吉”之義。艮為少男而居於下，兌為少女而處於上，是男下於女也。婚姻之義，男先求女，親迎之禮，御輪三周，皆男先下於女，然後女應於男，所以取女得吉者也。

The Commentary on the Judgment says: A man is in a position of subordination to a woman. Wang Bi's annotation states: Therefore, 'taking a wife is auspicious.' Kong Yingda elaborates: This explanation of 'taking a wife is auspicious' is based on the symbolic imagery of the two trigrams. The trigram Gen (Mountain) represents a young man but is placed in the lower trigram, while the trigram Dui (Lake) represents a young woman but is placed in the upper trigram. This precisely illustrates a man subordinating himself to a woman. The principle of marriage inherently involves the man initiating the proposal to the woman. In the ceremony of the bride's arrival, the groom personally drives the carriage and circles three times, which demonstrates the man taking the initiative to be subordinate to the woman, after which the woman responds to the man. Therefore, marriage brings auspiciousness.

是以“亨，利貞”，“取女吉”也。天地感而萬物化生，二氣相與，乃“化生”也。[疏]“是以”至“化生”。○正義曰：“是以亨利貞取女吉”者，次第釋訖，總舉《繇》辭以結之。“天地感而萬物化生”者，以下廣明感之義也。天地二氣，若不感應相與，則萬物無由得應化而生。

The Commentary on the Judgment says: Therefore, "prosperous, advantageous to be constant," "taking a wife is auspicious"; heaven and earth mutually respond and thus all things are generated and cultivated. Wang Bi's commentary says: The two energies of yin and yang mutually approach and connect, thus there is "generation and birth." Kong Yingda explained from "therefore" to "generation and birth" in the text, elaborating: what is meant by "therefore prosperous, advantageous to be constant, taking a wife is auspicious" is that after explaining each item in the preceding text, it concludes the Hexagram Statement (Yao statement). What is meant by "heaven and earth respond and thus all things are generated and cultivated" is to elaborate further on the principle of "response" from this point onward -- if the two energies of yin and yang in heaven and earth do not respond and connect, all things would not be able to respond and be generated.

聖人感人心而天下和平。觀其所感，而天地萬物之情可見矣。天地萬物之情，見於所感也。凡感之為道，不能感非類者也，故引取女以明同類之義也。同類而不相感應，以其各亢所處也，故女雖應男之物，必下之而後取女乃吉也。[疏]“聖人”至“可見矣”。○正義曰：“聖人感人心而天下和平”者，聖人設教，感動人心，使變惡從善，然後天下和平。“觀其所感而天地萬物之情可見矣”者，結嘆咸道之廣，大則包天地，小則該萬物。感物而動，謂之情也。天地萬物皆以氣類共相感應，故“觀其所感，而天地萬物之情可見矣”。

The Commentary on the Judgment says: The sage moves people's hearts, and thus the world becomes harmonious and peaceful; by observing the circumstances of such mutual influence, the true nature of heaven and earth and all things can be seen. Wang Bi's commentary says: The true nature of heaven and earth and all things is clearly revealed in the places where they respond to each other. Generally speaking, the way of influence and response cannot be used to influence different kinds of things, so the Commentary on the Judgment cites the example of marriage to explain the principle of influence within the same category. If things of the same category cannot influence each other, it is because they are each proud and self-contained. Therefore, although women are the responsive counterparts to men, it is only when the man humbles himself first that marriage becomes auspicious. Kong Yingda, in his commentary, explains the passage from "the sage moves people's hearts and the world becomes harmonious and peaceful" to "the true nature of heaven and earth and all things can be seen": this refers to the sage establishing education and moving people's hearts, making them change from evil to good, and thus the world becomes harmonious and peaceful. The phrase "by observing what they respond to, the true nature of heaven and earth and all things can be seen" praises the broad scope of thesympathetic response principle in the Qian hexagram. It is vast enough to encompass heaven and earth, and small enough to include all things. When something is moved by external things, it is called "qing" (emotion or situation). Heaven and earth and all things influence each other through their nature, so it is said that "by observing what they respond to, the true nature of heaven and earth and all things can be seen."

《象》曰：山上有澤，咸。君子以虛受人。以虛受人，物乃感應。[疏]“《象》曰”至“虛受人”。○正義曰：“山上有澤，咸”，澤性下流，能潤於下；山體上承，能受其潤。以山感澤，所以為“咸”。“君子以虛受人”者，君子法此咸卦，下山上澤，故能空虛其懷，不自有實，受納於物，無所棄遺，以此感人，莫不皆應。

The Image Commentary says: Mountains with a pond on top, this is the Hexagram of Mutual Attraction; the gentleman takes this image as a model, and with an open mind accepts others. Wang Bi's commentary says: With an open mind to accept others, all things will respond. Kong Yingda, in his commentary on the passage from "The Image says" to "open mind to accept others," explains further: What is meant by "Mountains with a pond on top, Mutual Attraction" is that the water of the pond naturally flows downward, moistening what is below; the mountain below receives this moisture. Using the mountain to respond to the pond, this is called "Mutual Attraction." What is meant by "the gentleman with an open mind to accept others" is that the gentleman takes the image of the mountain with a pond on top from the Hexagram of Mutual Attraction, thus being able to keep his mind open, not considering himself full, and widely accepting external things without rejection. With such an attitude, he can move others, and none will fail to respond.

初六：咸其拇。處咸之初，為感之始，所感在末，故有志而已。如其本實，未至傷靜。[疏]“初六咸其拇”。○正義曰：“咸其拇”者，拇是足大指也，體之最末。初應在四，俱處卦始，為感淺末，取譬一身，在於足指而已，故曰“咸其拇”也。○注“處咸”至“傷靜”。○正義曰：六二《咸》道轉進，所感在腓。腓體動躁，則成往而行。今初六所感淺末，則譬如拇指，指雖小動，未移其足，以喻人心初感，始有其志。志雖小動，未甚躁求。凡吉凶悔吝，生乎動者也。以其本實未傷於靜，故無吉凶悔吝之辭。

The line statement of the first line says: "It affects the big toe." Wang Bi's commentary explains: The first line is at the beginning of the Qian hexagram, representing the start of influence, and the affected part is at the very end, so it is merely having a thought in the heart; in essence, it has not yet disturbed the state of stillness. Kong Yingda first explained the line statement, saying: "It affects the big toe," "thumb" refers to the big toe, which is the farthest part of the body; the first line corresponds with the fourth line, and both lines are at the beginning of their respective hexagrams. The influence is still shallow and at the end, if we take the whole body as a metaphor, it only reaches the toe, hence "It affects the big toe." Then he explained Wang Bi's commentary from "being in Qian" to "injuring stillness," saying: By the time it reaches the second line, the influence of the Qian hexagram advances a step further, and the affected part is the calf; movement in the calf leads to impatience, which will result in actually taking action. Now, since the first line's influence is shallow and at the end, it is like the big toe, which although has slight movement, has not yet moved the whole foot. This is used to illustrate the beginning of the movement of the heart, the emergence of a will; although the will is slightly stirred, it has not yet reached impatience or reckless pursuit. Generally speaking, good fortune, misfortune, regret, and hardship all arise from "movement." Since the first line has not yet disturbed the state of stillness, the line statement does not contain words about good fortune, misfortune, regret, or hardship.

《象》曰：“咸其拇”，志在外也。四屬外也。[疏]正義曰：“志在外”者，外謂四也。與四相應，所感在外，處於感初，有志而已，故云“志在外也”。

The Image Commentary says: "The foot is touched" indicates that the mind is external. Wang Bi's annotation states that the "external" here refers to the nine in the fourth position. Kong Yingda elaborates that the so-called "mind is external" means that "external" refers to the nine in the fourth position. The initial six and the nine in the fourth are in correspondence, and the object of感应 is in the outer trigram, while it itself is in the initial stage of感应, merely having the aspiration in mind. Therefore, the Image Commentary says "the mind is external."

六二：咸其腓，凶。居吉。咸道轉進，離拇升腓，腓體動躁者也。感物以躁，凶之道也。由躁故凶，居則吉矣。處不乘剛，故可以居而獲吉。[疏]“六二”至“居吉”。○正義曰：腓，足之腓腸也。六二應在九五，咸道轉進，離拇升腓，腓體動躁，躁以相感，凶之道也。由躁故凶，靜居則吉，故曰“咸其腓凶居吉”。以不乘剛，故可以居而獲吉。○注“腓體動躁”。○正義曰：王廙云：動於腓腸，斯則行矣。故言“腓體動躁”也。

The Line Statement of Six in the Second says:sympathetic response reaches the calf, there is danger; to remain still is auspicious. Wang Bi's commentary explains: The principle of感应 in the Xian hexagram advances further, moving from the big toe to the calf. The calf is a part that is active and impetuous; using impetuousness to感应 external things is the way to invite misfortune. Because of impetuousness, there is misfortune; remaining still brings auspiciousness. Six in the Second does not dominate over a strong line, so it can remain still and gain auspiciousness. Kong Yingda explains the transition from "Six in the Second" to "residing in auspiciousness" by saying: "Fei" refers to the calf. Six in the Second corresponds with Nine in the Fifth, advancing the principle of感应, moving from the big toe to the calf. The calf is naturally active and impetuous; using impetuousness to感应 is the way to invite misfortune. Because of impetuousness, there is misfortune; remaining still brings auspiciousness, so the Line Statement says "Xian its fei, danger; residing in auspiciousness." Since Six in the Second does not dominate over a strong line, it can remain still and gain auspiciousness. He also explains Wang Bi's statement "fei body is active and impetuous" by saying that Wang Yi said, when the calf moves, a person begins to walk, so Wang Bi says "fei body is active and impetuous."

《象》曰：雖凶居吉，順不害也。陰而為居，順之道也。不躁而居，順不害也。[疏]正義曰：“雖”者，與奪之辭。若既凶矣，何由得居而獲吉？良由陰性本靜。今能不躁而居，順其本性，則不有災害，免凶而獲吉也。

The Image Commentary says: Although there is danger, one can remain secure and attain good fortune, because following one's nature avoids harm. Wang Bi's annotation says: Using a soft and yielding quality to remain still and unmoving is precisely the way of yielding and compliance; not being restless and remaining still, following one's nature, will not lead to harm. Kong Yingda elaborates: The word "虽" (although) is an expression that implies both giving and taking. Since it has already been determined as dangerous, how can one remain secure and attain good fortune? In reality, it is because the nature of yin is originally to be still; now, the second line can remain unmoved and still, following its own nature, thus avoiding calamity and escaping danger to attain good fortune.

九三：咸其股，執其隨，往吝。股之為物，隨足者也。進不能制動，退不能靜處，所感在股，“志在隨人”者也。“志在隨人”，所執亦以賤矣。用斯以往，吝其宜也。《象》曰：“咸其股”，亦不處也。志在隨人，所執下也。[疏]正義曰：“咸其股亦不處也”者，非但進不能制動，退亦不能靜處也。“所執下”者，既“志在隨人”，是其志意所執下賤也。

The text at Nine in the Third says: "It is felt in the thigh, and what is held onto is merely following others, thus going forward will result in regret." Wang Bi's commentary explains: The thigh is a part that moves with the feet; Nine in the Third cannot restrain restlessness when advancing, nor can it remain still when retreating. The sensation being in the thigh is exactly the appearance of "having a mind that follows others." Since the mind is only following others, what is held onto is of low quality; acting in this way, encountering regret is appropriate. The Image Commentary says: "It is felt in the thigh," also indicating an inability to remain settled; the mind is only following others, and what is held onto is too low. Kong Yingda elaborates: "The feeling in the thigh also means not being able to remain settled" refers to the fact that Nine in the Third cannot restrain restlessness when advancing and cannot remain still when retreating. "What is held onto is low" means that since "the mind is following others," it is evident that what the mind holds onto is very low.

九四：貞吉，悔亡。憧憧往來，朋從爾思。處上卦之初，應下卦之始，居體之中，在股之上，二體始相交感，以通其志，心神始感者也。凡物始感而不以之於正，則至於害，故必貞然後乃吉，吉然後乃得亡其悔也。始在於感，未盡感極，不能至於無思以得其黨，故有“憧憧往來”，然後“朋從其思”也。

The text says: If one maintains correctness, it will be auspicious, and regret will vanish; if one's mind is uncertain and fluctuating, friends will only follow one's thoughts. Wang Bi's commentary explains: Nine in the Fourth is located at the beginning of the upper trigram, corresponding with the initial line of the lower trigram, and is situated in the middle of the entire hexagram, above the thigh. This is exactly where the upper and lower trigrams begin to interact and communicate the mind, belonging to the initial stage of mental perception. Generally, if the initial interaction does not proceed along the correct path, it will lead to misfortune. Therefore, maintaining correctness brings auspiciousness, and only through auspiciousness can regret be eliminated. Nine in the Fourth is still in the early stage of interaction, has not yet reached the ultimate state of interaction, and cannot achieve a state of thoughtless natural harmony with similar things. Hence, there is the state of 'fluctuating and wandering thoughts,' and friends follow one's thoughts.

[疏]正義曰：“貞吉悔亡”者，九四居“上卦之初，應下卦之始，居體之中，在股之上，二體始相交感，以通其志，心神始感者也。凡物始感而不以之於正”，則害之將及矣。“故必貞然後乃吉，吉然後乃得亡其悔也”。故曰“貞吉悔亡”也。“憧憧往來，朋從爾思”者，“始在於感，未盡感極”，惟欲思運動以求相應，未能忘懷息照，任夫自然，故有“憧憧往來”，然後朋從爾之所思也。

Kong Yingda explained: The phrase "Zhen Ji Hui Wang" refers to the fact that Nine in the Fourth, as Wang Bi noted, is located at the beginning of the Upper Trigram and corresponds with the beginning of the Lower Trigram. Its position is in the middle of the entire hexagram, above the thighs, where the upper and lower parts begin to interact and communicate intentions, which is the initial stage of mental perception. If things are just beginning to respond but are not guided towards the correct path, calamity will follow. Therefore, one must maintain the correct path to achieve good fortune, and only after achieving good fortune can regret be dispelled, hence the Line Statement says "Zhen Ji Hui Wang." As for "Chongchong Wanglai, Peng Cong Er Si," this is because it is still in the initial stage of response and has not yet reached the extreme of response. It is solely focused on using thought to seek a response from the other side, and cannot forget worries or cease intellectual contemplation to act naturally. Hence, there is a state of fluctuating thoughts, and friends only follow the part that is thought about.

《象》曰：“貞吉，悔亡”，未感害也。未感於害，故可正之，得“悔亡”也。[疏]正義曰：“未感害”者，心神始感，未至於害，故不可不正，正而故得“悔亡”也。“憧憧往來”，未光大也。[疏]正義曰：“未光大”者，非感之極，不能無思無慾，故未光大也。

The Image Commentary says: "Zhen Ji, Hui Wang," because there has not yet been an encounter with misfortune. Wang Bi's commentary explains that since there has not yet been an infection of misfortune, it is possible to guide it toward the correct path in time, thus achieving "Hui Wang." Kong Yingda elaborates: the phrase "Wei Gan Hai" refers to the fact that the Nine in the Fourth has just begun to sense the influence, but has not yet reached the point of suffering harm, so it is not to be neglected; only by rectifying it can one achieve "Hui Wang." The Image Commentary also says: "Chongchong Wanglai," indicating that it is still not broad and luminous. Kong Yingda elaborates: the phrase "Wei Guangda" refers to the fact that the Nine in the Fourth is not yet at the extreme ofsympathetic response, and has not yet reached the state of no thought and no desire, so it is not yet possible to attain great brightness and grandeur.

九五：咸其脢，無悔。“脢”者，心之上，口之下，進不能大感，退亦不為無志，其志淺末，故“無悔”而已。[疏]“九五”至“無悔”。○正義曰：“咸其脢無悔”者，“脢”者心之上，口之下也。四已居體之中，為心神所感，五進在於四上，故所感在脢，脢已過心，故“進不能大感”，由在心上，“退亦不能無志”，志在淺末，故“無悔”而已，故曰：“咸其脢無悔”也。

The line statement of Nine in the Fifth says: "It reaches the flesh of the spine, without regret." Wang Bi's commentary explains: "The area of the spine referred to here is above the heart and below the mouth. Those who are in this position, advancing, cannot achieve great movement, and retreating, cannot be said to have no aspirations. Their aspirations are shallow and weak, so they can only achieve 'no regret.'" Kong Yingda provides a commentary explaining the transition from "Nine in the Fifth" to "no regret." He says: "The phrase 'Xian its backbone, no regret' refers to the area of the spine, which is above the heart and below the mouth. Nine in the Fourth is already in the middle of the entire hexagram, the place where the spirit feels. Nine in the Fifth moves further up from Nine in the Fourth, so the feeling reaches the area of the spine. Since the spine is beyond the heart, it is said 'advancing cannot achieve great movement.' Also, because it is above the heart, it is said 'retreating cannot be without aspirations.' Since the aspirations are in a shallow and minor place, they can only achieve 'no regret,' hence the line statement says 'Xian its backbone, no regret.'"

○注“脢者心之上口之下”。○正義曰：“脢者心之上口之下”者，子夏《易傳》曰：“在脊曰脢。”馬融云：“脢，背也。”鄭玄云：“脢，脊肉也”。王肅云：“脢在背而夾脊。”《說文》云：“脢，背肉也。”雖諸說不同，大體皆在心上。輔嗣以四為心神，上為輔頰，五在上四之間，故直云“心之上口之下”也。明其淺於心神，厚於言語。《象》曰：“咸其脢”，志末也。[疏]正義曰：“志末也”者，末猶淺也，感以心為深，過心則謂之淺末矣。

Kong Yingda continued to explain Wang Bi's statement "mèi is above the heart and below the mouth" by saying: regarding the location of "mèi," Zi Xia's "Yi Zhuan" said "mèi is on the back," Ma Rong said "mèi is the back," Zheng Xuan said "mèi is the flesh on the spine," Wang Su said "mèi is on the back and between the spine bones," and the "Shuo Wen Jie Zi" said "mèi is the flesh on the back." Although the interpretations differ among these scholars, they all generally refer to the area above the heart. Wang Bi (Zi Fusi) took nine four as the heart spirit, upper six as the cheek and mouth, and nine five between upper six and nine four, so he directly said it was "above the heart and below the mouth" to indicate that the sensation of nine five is shallower than the heart spirit but thicker than speech. The "Xiang Zhuan" said "xian qi mèi," meaning the mind is in the subtle part. Kong Yingda explained that "zhi mo ye" means "the end," and "mo" refers to something shallow;sympathetic response originating from the heart is deep, but going beyond the heart is called shallow and subtle.

上六：咸其輔、頰、舌。咸道轉末，故在口舌言語而已。[疏]正義曰：“咸其輔頰舌”者，馬融云：“輔，上頷也。”“輔、頰、舌”者，言語之具。咸道轉末，在於口舌言語而已，故云“咸其輔頰舌”也。

The text says: "It is felt in the jaw, the cheek, and the tongue." Wang Bi's commentary explains: The principle of感应 (response or mutual influence) in the Xian hexagram has now reached its furthest point, so it is confined only to the mouth and speech. Kong Yingda elaborates: The phrase "Xian its auxiliary, cheek, and tongue" refers to the "auxiliary" as the upper jaw, according to Ma Rong's explanation. "Auxiliary, cheek, and tongue" are all organs used for speaking. When the principle of Xian reaches the top line, it has turned into the final stage, leaving only verbal speech, hence the phrase "Xian its auxiliary, cheek, and tongue."

《象》曰：“咸其輔、頰、舌”，滕口說也。“輔、頰、舌”者，所以為語之具也。“咸其輔頰舌”，則“滕口說”也。“憧憧往來”，猶未光大，況在滕口，薄可知也。[疏]正義曰：“滕口說也”者，舊說字作“滕”，徒登反。滕，競與也。所競者口，無復心實，故云“滕口說”也。鄭玄又作“媵”。媵，送也。《咸》道極薄，徒送口舌言語相感而已，不復有志於其閒。王《注》義得兩通，未知誰同其旨也。

The Image Commentary says: "It is the auxiliary, the cheek, and the tongue that are involved," which merely refers to verbal contention. Wang Bi's commentary explains that the auxiliary, the cheek, and the tongue are the organs used for speaking, so "It is the auxiliary, the cheek, and the tongue that are involved" is equivalent to "empty verbalizing." Since the Nine in the Fourth is already in a state of confusion and fluctuation, it is not yet bright and grand, how much more so if it is only verbalizing. Its superficiality is evident. Kong Yingda elaborates that the term "empty verbalizing" was originally written as "滕" in old texts, pronounced "tu deng fan," meaning "to compete in giving." The contention is only in the mouth, with no real feeling in the heart, hence "empty verbalizing." Zheng Xuan's version writes it as "媵," meaning "to convey," indicating that the way of the Hexagram of Mutual Attraction reaches its extreme shallowness here, merely conveying words through the mouth to influence, with no remaining aspirations in the heart. Wang Bi's commentary is consistent with both interpretations, but it is unclear which school of thought he ultimately follows.

巽下震上。恆：亨，無咎，利貞。恆而亨，以濟三事也。恆之為道，亨乃“無咎”也。恆通無咎，乃利正也。[疏]“恆亨”至“利貞”。○正義曰：恆，久也。恆久之道，所貴變通。必須變通隨時，方可長久。能久能通，乃“無咎”也。恆通無咎，然後利以行正，故曰“恆亨無咎利貞”也。

The hexagram of Heng is composed of Xun below and Zhen above. The text says: Heng is smooth and without fault, favorable for maintaining uprightness. Wang Bi's commentary explains: Only when Heng is enduring and smooth can it achieve the following three things; the way of endurance must be smooth, then there will be no fault; only when Heng is enduring and smooth without fault can it be favorable for uprightness. Kong Yingda provides a commentary on the transition from "Heng" to "Li Zhen," explaining: "Heng" means enduring. The way of endurance values flexibility most, and it must adapt to the times in order to endure; only when it is both enduring and smooth can there be no fault. Only when it is enduring, smooth, and without fault can it be favorable for uprightness, hence the hexagram statement says "Heng is smooth, without fault, favorable for uprightness."

○注“三事”。○正義曰：褚氏云：“三事，謂無咎、利貞、利有攸往。”莊氏云：“三事者，無咎一也，利二也，貞三也。”周氏云：“三事者，一亨也，二無咎也，三利貞也。”《注》不明數，故先儒各以意說。

Kong Yingda continued to elaborate on Wang Bi's annotation of the term "three things," stating that Chu's view holds that the three things refer to "no blame," "favorable to uprightness," and "favorable for going somewhere." Zhang's view holds that the three things are "no blame" as the first, "favorable" as the second, and "uprightness" as the third. Zhou's view holds that the three things are "smooth" as the first, "no blame" as the second, and "favorable to uprightness" as the third. Since Wang Bi's annotation did not explicitly mention these three things, earlier scholars interpreted them according to their own understanding.

竊謂《注》云“恆而亨以濟三事”者，明用此恆亨，濟彼三事，無疑“亨”字在三事之外，而此《注》云“恆字為道，亨乃無咎。恆通無咎，乃利正也”。又注《彖》曰：“道得所久，則常通無咎而利正也”。此解皆以利正相將為一事，分以為二，恐非《注》旨。驗此《注》云“恆之為道，亨乃無咎”，此以“恆亨”濟“無咎”也。又云：“恆通無咎，乃利正也。”此以“恆亨”濟“利貞”也。下注“利有攸往”云：“各得所恆，修其常道，終則有始，往而無違，故‘利有攸往’。”此以“恆亨”濟“利有攸往”也。觀文驗《注》，褚氏為長。

Kong Yingda then put forward his own judgment: I privately think that Wang Bi's commentary says "the constant and smooth (恒而亨) can accomplish the three things," which indicates that "constant and smooth" is used to achieve the three things. Therefore, the character "smooth" (亨) itself is outside of the three things and should not be counted among them. Furthermore, this commentary also says "the character 'constant' represents the Dao, and 'smooth' leads to no blame; constant and smooth lead to no blame, which is beneficial for uprightness." When commenting on the Commentary on the Judgment, he also said, "when the Dao is maintained for a long time, it remains smooth and blameless, and is beneficial for uprightness." In both instances, "benefit" (利) and "uprightness" (正) are treated as a single thing. If one were to split them into two separate items as Zhuang did, it would probably not align with the original meaning of the commentary. Checking each point in detail: this commentary says "the Dao of constancy leads to smoothness and no blame," which uses "constant and smooth" to achieve "no blame"; it also says "constant and smooth lead to no blame, which is beneficial for uprightness," which uses "constant and smooth" to achieve "beneficial for uprightness"; in the following commentary on "beneficial to go somewhere," it says "each attains its constancy, maintains its regular Dao, completes the beginning and the end, goes forward without deviation, hence 'beneficial to go somewhere.'" This uses "constant and smooth" to achieve "beneficial to go somewhere." The three commentaries correspond exactly to the three things: "no blame," "beneficial for uprightness," and "beneficial to go somewhere." Observing the text and comparing the commentary, Zhuang's view is still the most appropriate.

利有攸往。各得所恆，修其常道，終則有始，往而無違，故“利有攸往”也。[疏]正義曰：得其常道，何往不利，故曰“利有攸往”也。《彖》曰：恆，久也。剛上而柔下，剛尊柔卑，得其序也。

The Hexagram Statement continues: It is advantageous to go somewhere. Wang Bi's commentary explains: All things each attain their own constant condition, cultivating their constant way. One end is also a beginning, going forward without opposing the trend of the times, hence it is said "it is advantageous to go somewhere." Kong Yingda elaborates: Since one has attained the constant way, where could one go without success? Hence it is said "it is advantageous to go somewhere." The Commentary on the Judgment says: "Constant" means enduring; the strong line is above and the yielding line is below. Wang Bi's commentary states: The strong represents dignity, the yielding represents humility, which conforms to the order of dignity and humility.

[疏]“《彖》曰”至“柔下”。○正義曰：“恆久也”者，釋訓卦名也。恆之為名，以長久為義。“剛上而柔下”者，既訓“恆”為久，因名此卦得其《恆》名，所以釋可久之意。此就二體以釋恆也。震剛而巽柔，震則剛尊在上，巽則柔卑在下，得其順序，所以為恆也。○注“剛尊柔卑得其序也”。○正義曰：咸明感應，故柔上而剛下，取二氣相交也。恆明長久，故剛上而柔下，取尊卑得序也。

Kong Yingda explained the passage from "The Tu" to "flexible below" by elaborating that the phrase "constant and enduring" is an explanation of the meaning of the hexagram's name "Heng," which signifies enduring. He further explained that since "Heng" is interpreted as enduring, it is then naturally explained why this hexagram is called "Heng," that is, the reason for its enduring nature, which is explained by the relationship between the upper and lower trigrams. The trigram Zhen represents strength, and Xun represents flexibility. Zhen, representing strength, is placed above, while Xun, representing flexibility, is placed below, thus conforming to the order of respect and humility, which makes the hexagram "Heng." He also explained Wang Bi's statement "strength is respected and flexibility is humble, thus order is maintained," by saying that the hexagram Xian deals with mutual influence, so flexibility is above and strength is below, symbolizing the mutual interaction of yin and yang energies. The hexagram Heng deals with enduring, so strength is above and flexibility is below, symbolizing that respect and humility are each in their proper place.

雷風相與，長陽長陰，能相成也。[疏]“雷風相與”。○正義曰：此就二象釋恆也。雷之與風，陰陽交感，二氣相與，更互而相成，故得恆久也。○注“長陽長陰能相成也”。○正義曰：震為長男，故曰“長陽”。巽為長女，故曰“長陰”。《彖》曰：“雷風相與”，雷之與風，共相助成之義。故褚氏云“雷資風而益遠，風假雷而增威”是也。今言“長陽長陰，能相成”者，因震為長男，巽為長女，遂以“長陽長陰”而名之，作文之體也。又此卦明夫婦可久之道，故以二長相成，如雷風之義也。

The Commentary on the Judgment says: Thunder and wind are mutually harmonious. Wang Bi's commentary explains: The long yang and the long yin can mutually achieve each other. Kong Yingda, in his commentary on "Thunder and Wind are mutually harmonious," explains that this refers to the symbolic meanings of the Zhen and Xun hexagrams, used to explain the concept of "constancy" (Heng). Thunder and wind represent the interaction between yin and yang, the mutual engagement of the two energies, which alternate and support each other, thus enabling constancy. He further explains Wang Bi's statement "the long yang and the long yin can mutually achieve each other," saying: Zhen represents the eldest son, hence called "long yang"; Xun represents the eldest daughter, hence called "long yin." The Commentary on the Judgment says "Thunder and Wind are mutually harmonious," meaning that thunder and wind jointly contribute to the situation. Therefore, Zhu's statement "Thunder relies on wind to spread further, and wind relies on thunder to gain strength" expresses the same meaning. Now, Wang Bi says "the long yang and the long yin can mutually achieve each other," because Zhen is the eldest son and Xun is the eldest daughter, so they are referred to as "long yang" and "long yin," following the style of writing. Moreover, this hexagram illustrates the way of enduring in a marital relationship, so it uses the mutual achievement of the eldest son and eldest daughter to express this idea, just as the meaning of thunder and wind achieving each other.

巽而動。動無違也。[疏]正義曰：此就二卦之義，因釋恆名。震動而巽順，無有違逆，所以可恆也。剛柔皆應，不孤媲也。[疏]“剛柔皆應”。○正義曰：此就六爻釋《恆》。此卦六爻剛柔皆相應和，無孤媲者，故可長久也。○注“不孤媲也”。○正義曰：媲，配也。

The Commentary on the Judgment says: "Wind is gentle and then Thunder moves." Wang Bi's annotation says: "Thus action does not involve opposition." Kong Yingda explains further: This is explaining the meaning of "Constant" by referring to the qualities of the upper and lower trigrams. Zhen represents active movement, while Xun represents gentle compliance. Since action does not involve opposition, it can be constant. The Commentary on the Judgment also says: "The strong lines and the weak lines correspond to each other." Wang Bi's annotation says: "Because there is no line that is alone and unpaired." Kong Yingda explains the phrase "all strong and weak lines correspond" by referring to the relationships among the six lines of the hexagram. In this hexagram, all six lines are paired with each other, and none are isolated, so it can be constant. He also explains Wang Bi's phrase "no one is alone and unpaired" by saying: "Pai" means spouse.

恆。皆可久之道。[疏]正義曰：歷就四義釋恆名訖，故更舉卦名以結之也。明上四事“皆可久之道”，故名此卦為“恆”。恆“亨，無咎，利貞”，久於其道也。道德所久，則常通無咎而利正也。[疏]正義曰：此就名釋卦之德，言所以得“亨無咎利貞”者，更無別義，正以得其恆久之道，故言“久於其道也”。

The Commentary on the Judgment concludes with the word "constant." Wang Bi's commentary says: all the above-mentioned points are ways that can be maintained over a long time. Kong Yingda elaborates: after the Commentary on the Judgment explains the name of the hexagram from four aspects, it reiterates the hexagram's name as a summary, indicating that the aforementioned four things "are all ways that can be maintained over a long time," hence naming this hexagram "Constant." The Commentary on the Judgment then states: "The hexagram of Constantness is favorable, without blame, and beneficial to uprightness," because it can maintain its proper path over a long time. Wang Bi comments: what is maintained over a long time by virtue and morality can remain unimpeded and blameless, and be beneficial to uprightness. Kong Yingda explains: this is explaining the hexagram's virtue based on its name, indicating that the reason it can achieve "favorable, without blame, and beneficial to uprightness" is not due to any other reason, but because it has obtained the way of constancy, hence saying "it remains constant in its path."

天地之道，恆久而不巳也。得其所久，故不巳也。[疏]正義曰：將釋“利有攸往”，先舉天地以為證喻，言天地得其恆久之道，故久而不己也。“利有攸往”，終則有始也。得其常道，故終則復始，往無窮極。[疏]正義曰：舉《經》以結成也。人用恆久之道，會於變通，故終則復始，往無窮極，同於天地之不已，所以為利也。

The Commentary on the Judgment says: The way of heaven and earth is constant and unceasing. Wang Bi's commentary says: Because it has attained the constant Dao it should abide by, it does not cease. Kong Yingda explains further: The Commentary on the Judgment is about to explain "it is advantageous to go somewhere," so it first uses heaven and earth as an analogy, saying that heaven and earth have attained the constant Dao, hence they continue to move without stopping. The Commentary on the Judgment also says: "it is advantageous to go somewhere," because an end is also a beginning. Wang Bi's commentary says: Having attained the constant Dao, it thus continues cyclically, proceeding without end. Kong Yingda explains further: This is concluding with the text. If a person applies the constant Dao and understands change and adaptability, he will also proceed cyclically without end, like heaven and earth, thus it is advantageous.

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。言各得其“所恆”，故皆能長久。[疏]“日月得天而能久照”至“天下化成”。○正義曰：“日月得天而能久照”者，以下廣明恆義。上言天地之道，恆久而不巳也，故日月得天，所以亦能久照。“四時變化而能久成”者，四時更代，寒暑相變，所以能久主成萬物。“聖人久於其道而天下化成”者，聖人應變隨時，得其長久之道，所以能“光宅天下”，使萬物從化而成也。

The Commentary on the Judgment says: The sun and moon follow the heavenly way and thus can shine for a long time; the four seasons change in succession and thus can sustain the creation of all things for a long time; the sage maintains his way for a long time, and thus the world is transformed into order. Wang Bi's commentary says: This is explaining that each attains the constant way it should uphold, thus being able to endure. Kong Yingda, in his exposition from "The sun and moon follow the heavenly way and thus can shine for a long time" to "the world is transformed into order," explains further: What is meant by "the sun and moon follow the heavenly way and thus can shine for a long time" is to elaborate on the meaning of "constant." The previous text said that the way of heaven and earth is constant and unceasing, so the sun and moon follow the heavenly way and thus can shine for a long time. What is meant by "the four seasons change and thus can sustain the creation of all things for a long time" is that spring, summer, autumn, and winter alternate, and cold and heat shift in succession, thus being able to sustain the generation of all things for a long time. What is meant by "the sage maintains his way for a long time and thus the world is transformed into order" is that the sage adapts to the times and attains the enduring way, thus being able to illuminate the world and make all things comply with education and achieve their proper completion.

觀其所恆，而天地萬物之情可見矣。天地萬物之情，見於“所恆”也。[疏]正義曰：總結恆義也。《象》曰：雷風，恆。長陽長陰，合而相與，可久之道也。[疏]正義曰：雷風相與為“恆”，巳如彖釋。君子以立不易方。得其所久，故“不易”也。[疏]正義曰：君子立身得其恆久之道，故不改易其方。方猶道也。

The Commentary on the Judgment concludes by saying: by observing what they constantly uphold, the actual nature of heaven and earth and all things can be seen. Wang Bi's commentary says: the actual nature of heaven and earth and all things is clearly manifested in what they constantly uphold. Kong Yingda explains further: this sentence summarizes the meaning of 'constant' or 'permanence'. The Image Commentary says: thunder follows the wind, which is the meaning of the hexagram of Constancy. Wang Bi's commentary says: the long yang and long yin come together and are mutually affectionate, which is the way of enduring. Kong Yingda explains further: thunder and wind being mutually affectionate to form 'constancy' has already been explained by the Commentary on the Judgment. The Image Commentary continues: the gentleman takes this as a model, maintaining his conduct and way of life without changing his direction. Wang Bi's commentary says: having attained the constant path that he should uphold, therefore it is 'unchangeable'. Kong Yingda explains further: the gentleman, in establishing himself, can attain the path of constancy, so he does not change his 'direction'; 'direction' is equivalent to the way.

初六：浚恆，貞凶，無攸利。處恆之初，最處卦底，始求深者也。求深窮底，令物無餘縕，漸以至此，物猶不堪，而況始求深者乎？以此為恆，凶正害德，無施而利也。[疏]“初六，浚恆，貞凶。無攸利”。○正義曰：浚，深也。最處卦底，故曰“深”也。深恆者，以深為恆是也。施之於仁義，即不厭深，施之於正，即求物之情過深，是凶正害德，無施而利，故曰“浚恆貞凶，無攸利”也。○注“此恆之初”至“害德無施而利也”。○正義曰：處卦之初，故言始也。最在於下，故言深也。所以致凶，謂在於始而求深者也。

The line statement for the initial line says: seeking deeply and constantly, clinging to it as a constant, leads to misfortune and brings no benefit. Wang Bi's commentary explains: the initial line is at the beginning of the Hexagram of Constancy and also the lowest line of the entire hexagram, representing someone who seeks too deeply from the start. Seeking too deeply and pursuing to the end leaves no hidden thoughts in others. Even if one proceeds step by step to this point, others would still find it unbearable, let alone starting off by seeking deeply. Taking this approach as a constant leads to danger that harms the virtue of uprightness, making any action unprofitable. Kong Yingda, in his commentary on the line statement of the initial line, explains: "Jun" means deep. The initial line is at the very bottom of the hexagram, so it is called "deep." What is meant by "deep constancy" is taking deep seeking as a constant. If this attitude is applied to benevolence and righteousness, it is not excessive; but if applied to supervising others in uprightness, it becomes excessive inquiry into others' private matters, thus causing danger that harms the virtue of uprightness and making all actions unprofitable, hence the statement "Jun hexiang zhen xiong, wu you li." He further explains Wang Bi's commentary from "This is the beginning of constancy" to "harmful to virtue and beneficial to nothing," saying: the initial line is at the beginning of the hexagram, so the commentary says "beginning"; it is also at the lowest position, so the commentary says "deep." The reason for causing misfortune is that it starts off by seeking too deeply.

《象》曰：“浚恆”之凶，始求深也。九二：悔亡。雖失其位，恆位於中，可以消悔也。[疏]正義曰：失位故稱“悔”，居中故“悔亡”也。《象》曰：九二“悔亡”，能久中也。[疏]正義曰：“能久中”者，處恆故能久，位在於中，所以消侮也。

The Image Commentary says: "Junneng" is凶 because it seeks too deeply from the beginning. The text says: "Regret disappears." Wang Bi's commentary explains: Although nine two is a yang line in a yin position and thus out of place, it can maintain a long and steady presence in the lower trigram's central position, so it can eliminate regret. Kong Yingda elaborates: Being out of place should originally bring regret, but being in the central position allows the regret to disappear. The Image Commentary says that nine two's "regret disappears" because it can maintain a steady position in the center. Kong Yingda elaborates: What is meant by "being able to maintain the center long-term" is that it is in the hexagram of Heng, thus able to maintain a long duration, and its position is in the central position, so it can eliminate regret.

九三：不恆其德，或承之羞，貞吝。處三陽之中，居下體之上，處上體之下，上不至尊，下不至卑，中不在體，體在乎恆，而分無所定，無恆者也。德行無恆，自相違錯，不可致詰，故“或承之羞”也。施德於斯，物莫之納，鄙賤甚矣，故曰“貞吝”也。

The text says: "One who cannot maintain a constant virtue will be subjected to disgrace, and to persist in this state will result in regret." Wang Bi's commentary explains: The line Nine in the Third is located in the middle of three yang lines, situated above the lower trigram and below the upper trigram. It cannot reach the highest position above, nor can it descend to the lowest position below. Although it is in the center, it does not truly occupy the central position of any trigram. This hexagram is based on the principle of constancy, yet its name has no fixed place, which is the condition of one who lacks constancy. Since virtue is not constant, it leads to contradictions and disorder, making it impossible to question or criticize, hence the statement "some may bring disgrace upon him." To act with such character towards others, no one would accept it, and it reaches the extreme of being contemptible, hence the statement "constancy brings regret."

[疏]“九三，不恆其德，或承之羞，貞吝”。○正義曰：“不恆其德，或承之羞，貞吝”者，九三居下體之上，處上體之下，雖處三陽之中，又在不中之位，上不全尊，下不全卑，執心不定，德行無恆，故曰“不恆其德”。德既無恆，自相違錯，則為羞辱承之，所羞非一，故曰“或承之羞”也。處久如斯，正之所賤，故曰“貞吝”也。○注“處三陽之中”至“故曰貞吝也”。○正義曰：雖在三陽之中，非一體之中也。“不可致詰”者，詰，問也。違錯處多，不足問其事理，所以明其羞辱之深，如《論語》云“於予與何誅”。

Kong Yingda explained the line statement of the third line, saying: "Not maintaining constant virtue, sometimes suffering disgrace, being in straitened circumstances" is because the ninth line in the third position is located above the lower trigram and below the upper trigram. Although it is in the middle of the three yang lines, it is not in the central position. It is not fully esteemed above, nor fully humble below. Therefore, its mind is unstable and its virtue is not constant, hence "not maintaining constant virtue." Since virtue is not constant, it causes contradiction and disorder, leading to disgrace, and the disgrace is not singular, hence "sometimes suffering disgrace." If this continues, those who uphold correctness will look down upon him, hence "being in straitened circumstances." He also explained Wang Bi's commentary from "being in the middle of the three yang lines" to "thus it is said 'being in straitened circumstances'." He said that although the ninth line is in the middle of the three yang lines, it is not the central position of any trigram. The phrase "not to be questioned further" means "诘" is to question; since there are too many contradictions and disorders, it is not worth further inquiry, which is used to indicate the depth of his disgrace, just like Confucius said about Zai Yu in the Analects, "What can I do about Zai Yu?"

《象》曰：“不恆其德”，無所容也。[疏]正義曰：“無所容”者，謂不恆之人，所往之處，皆不納之，故“無所容”也。九四：田，無禽。恆於非位，雖勞無獲也。[疏]正義曰：田者，田獵也，以譬有事也。“無禽”者，田獵不獲，以喻有事無功也。“恆於非位”，故勞而無功也。《象》曰：久非其位，安得禽也？[疏]正義曰：有恆而失位，是“久非其位”。田獵而無所獲，是“安得禽也”。

The Image Commentary says: "Not maintaining a constant virtue," so there is nowhere to take refuge. Kong Yingda explains: what is meant by "no place to take refuge" is that a person without constant virtue will not be accepted by anyone wherever he goes, hence having nowhere to take refuge. The text of Nine in the Fourth says: hunting in the fields, but failing to catch any game. Wang Bi's commentary explains: remaining in an inappropriate position for a long time, even though one exerts effort, there is no gain. Kong Yingda explains: "Field" refers to hunting, used as a metaphor for undertaking tasks; "no game" means failing to catch anything, used as a metaphor for tasks yielding no results. Nine in the Fourth "remains constant in an improper position," hence exerting effort without success. The Image Commentary says: remaining in an inappropriate position for a long time, how can one catch game? Kong Yingda explains: having a constant nature yet being in an improper position, that is "being in an improper position for a long time"; hunting without catching anything, that is "how can one catch game?"

六五：恆其德，貞。婦人吉，夫子凶。居得尊位，為恆之主，不能“制義”，而繫應在二，用心專貞，從唱而已。婦人之吉，夫子之凶也。[疏]正義曰：“恆其德貞”者，六五繫應在二，不能傍及他人，是恆常貞一其德，故曰“恆其德貞”也。“婦人吉”者，用心專貞，從唱而巳，是婦人之吉也。“夫子凶”者，夫子須制斷事宜，不可專貞從唱，故曰“夫子凶”也。

The text at line six five says: maintaining one's virtue and upholding correctness; it is auspicious for women but ominous for men. Wang Bi's commentary explains: the line six five is in the exalted position, being the main line of the enduring virtue of the entire hexagram, yet it cannot 'establish righteousness'—that is, make decisions on matters. Instead, it is preoccupied with the line nine two below, corresponding to it, being devoted and steadfast, merely following the lead of others. This is auspicious for women, but ominous for men. Kong Yingda elaborates: the phrase 'maintaining its virtue with steadfastness' refers to the line six five being devoted to the corresponding line nine two, not extending to others, thus maintaining its virtue with steadfastness, hence 'maintaining its virtue with steadfastness'. The phrase 'auspicious for women' refers to her being devoted and steadfast, following her husband's lead, which is auspicious for women. The phrase 'ominous for men' refers to men needing to make decisions on matters, not merely being devoted and steadfast, and blindly following others, hence 'ominous for men'.

《象》曰：婦人貞吉，從一而終也。夫子制義，從婦凶也。[疏]正義曰：“從一而終”者，謂用心貞一，從其貞一而自終也。“從婦凶”者，五與二相應，五居尊位，在震為夫，二處下體，在《巽》為婦。五繫於二，故曰“從婦凶”也。

The Image Commentary says: A woman who remains steadfast and virtuous attains good fortune, because she remains loyal and consistent; a man should make decisions and discern matters, but if he blindly follows the woman, it will be ominous. Kong Yingda explains further: The phrase "remaining loyal and consistent" refers to being sincere and devoted with a single-minded heart, following this sincerity until the end. As for "being ominous through following the woman," it is because the line six in the fifth is in correspondence with the line nine in the second: the line six in the fifth holds the position of honor, situated within the trigram Zhen (Thunder), which belongs to the husband's side; the line nine in the second is in the lower trigram, located within the trigram Xun (Wind), which belongs to the wife's side. The line six in the fifth is instead attached to the line nine in the second, hence it is said "being ominous through following the woman."

上六：振恆，凶。夫靜為躁君，安為動主。故安者上之所處也，靜者可久之道也。處卦之上，居動之極，以此為恆，無施而得也。[疏]正義曰：“振恆凶”者，振，動也。凡處於上者，當守靜以制動。今上六居恆之上，處動之極，以振為恆，所以“凶”也。《象》曰：“振恆”在上，大無功也。正義曰：“大無功”者，居上而以振動為恆，無施而得，故曰“大無功也”。

The text says: "Taking movement as constant, it is凶 (unfavorable)." Wang Bi's commentary explains: "Stillness is the master of restlessness, and stability is the master of change; therefore, stability is the proper state for those in a high position, and stillness is the way to achieve lasting success. The sixth line at the top is at the very top of the entire hexagram and also at the peak of the trigram of movement. Taking movement as constant, doing anything will result in nothing gained." Kong Yingda elaborates: "What is meant by 'taking movement as constant leads to凶' is that 'movement' refers to action. Those in a high position should maintain stillness to control restlessness. Now, the sixth line at the top is located at the top of the hexagram of constancy and at the extreme of the trigram of movement. Instead of taking stillness as constant, it takes movement as constant, hence it is '凶' (unfavorable)." The Image Commentary says: "Taking movement as constant and being at the top position, there is great failure." Kong Yingda elaborates: "What is meant by 'great failure' is that being in a high position yet taking movement as constant, doing anything will result in nothing gained, hence it is 'great failure'."

艮下乾上。遯：亨，小利貞。[疏]正義曰：“遯”亨者，遯者，隱退逃避之名。陰長之卦，小人方用，君子日消。君子當此之時，若不隱遯避世，即受其害。須遯而後得通，故曰“遯亨”。“小利貞”者，陰道初始浸長，正道亦未全滅，故曰“小利貞”。

The hexagram Dùn has its structure with the mountain (Gèn) below and heaven (Qián) above. The classic text says: "The hexagram Dùn is smooth and prosperous, and it is slightly advantageous to adhere to the correct path." Kong Yingda explains: "The phrase 'Dùn is prosperous' refers to 'Dùn,' which is the name of retreating and withdrawing. This is a hexagram indicating the gradual increase of yin energy, with small people gaining power and gentlemen gradually retreating. In such a situation, if a gentleman does not retreat and withdraw, he will suffer harm. Therefore, one must retreat first in order to achieve prosperity, hence it is said 'Dùn is prosperous.' The phrase 'slightly advantageous to adhere to the correct path' is because the way of yin and flexibility is just beginning to grow, and the correct path has not yet been completely eliminated, hence it is said 'slightly advantageous to adhere to the correct path.'"

《彖》曰：“遯亨”，遯而亨也。遯之為義，遯乃通也。[疏]正義曰：“遯而亨”者，此釋遯之所以得亨通之義。小人之道方長，君子非遯不通，故曰：“遯而亨也”。

The Commentary on the Judgment says: "The trigram Duan (Retreat) is favorable." This means that retreat leads to success. Wang Bi's commentary states that the meaning of "Duan" lies in the fact that retreat enables passage. Kong Yingda elaborates that the phrase "retreat and success" explains why the trigram Duan can achieve success—since the way of the petty person is growing, the gentleman cannot achieve success without retreat, hence it is said "retreat and success."

剛當位而應，與時行也。謂五也。“剛當位而應”，非否亢也。遯不否亢，能“與時行也”。[疏]正義曰：舉九五之爻，釋所以能遯而致亨之由，良由九五以剛而當其位，有應於二，非為否亢。遯不否亢，即是相時而動，所以遯而得亨，故云“剛當位而應，與時行也”。

The Commentary on the Judgment says: A strong line occupying the proper position and having a corresponding line can act in accordance with the circumstances. Wang Bi's commentary says: This refers to the line nine in the fifth. "A strong line occupying the proper position and having a corresponding line" indicates that it is not obstructive and lofty; retreating without being obstructive and lofty, it can "act in accordance with the times." Kong Yingda elaborates: The Commentary on the Judgment cites the line nine in the fifth to explain the reason why retreat leads to success. Actually, it is because the line nine in the fifth, being a strong yang line, occupies the proper position and corresponds with the line six in the second, and is not obstructive and lofty. Retreating without being obstructive and lofty means acting after careful consideration of the circumstances, so retreating leads to success, hence it is said "a strong line occupying the proper position and having a corresponding line, acting in accordance with the times."

“小利貞”，浸而長也。陰道欲浸而長，正道亦未全滅，故“小利貞”也。[疏]正義曰：釋“小利貞”之義。浸者漸進之名。若陰德暴進，即消正道。良由二陰漸長而正道亦未即全滅，故云“小利貞”也。

The Commentary on the Judgment says: "A small advantage is found in uprightness," because the yin energy is gradually increasing. Wang Bi's commentary explains that the way of yin and flexibility is about to gradually grow, while the path of uprightness has not yet been completely eliminated, hence "a small advantage is found in uprightness." Kong Yingda further explains that this is interpreting the meaning of "a small advantage is found in uprightness." "Jin" means gradually advancing; if the power of yin were to rapidly and strongly increase, it would immediately eliminate the path of uprightness. Precisely because the two yin lines below are slowly growing, and the path of uprightness has not yet been entirely eliminated, it is said "a small advantage is found in uprightness."

遯之時義大矣哉！[疏]正義曰：嘆美遯德。相時度宜，避世而遯，自非大人照幾不能如此，其義甚大，故云“大矣哉”。《象》曰：天下有山，遯。天下有山，陰長之象。[疏]“《象》曰：天下有山，遯”。○正義曰：“天下有山，遯”者，山者陰類，進在天下，即是山勢欲上逼於天，天性高遠，不受於逼，是遯避之象，故曰“天下有山，遯”。○注“天下有山”至“之象”。○正義曰：積陽為天，積陰為地。山者，地之高峻，今上逼於天，是陰長之象。

The Commentary on the Judgment praises: The situation and principles embodied in the Hexagram of Retreat are indeed profound! Kong Yingda explains: This is praising the virtue of retreat. To examine the timing and discern the appropriate course of action, to withdraw from the world of corruption and retreat, is something that can only be done by a person with profound insight into subtle matters. The principles involved are of great significance, hence the exclamation "How profound it is!" The Image Commentary says: A mountain beneath the heavens, this is the Hexagram of Retreat. Wang Bi comments: A mountain beneath the heavens signifies the growth of yin energy. Kong Yingda provides a commentary on Wang Bi's explanation of the Image Commentary's phrase "A mountain beneath the heavens, Retreat." He explains: A mountain belongs to the category of yin, and when it stands upright beneath the heavens, it is as if the mountain is approaching the heavens. The heavens are lofty and do not accept this pressure, thus forming the image of retreat, hence the phrase "A mountain beneath the heavens, Retreat." He further comments on Wang Bi's explanation from "A mountain beneath the heavens" to "the image," explaining: Yang energy accumulates to form the heavens, and yin energy accumulates to form the earth. A mountain is the elevated part of the earth; now it approaches the heavens, which is precisely the image of the growth of yin energy.

君子以遠小人，不惡而嚴。[疏]正義曰：君子當此遯避之時，小人進長，理須遠避，力不能討，故不可為惡，復不可與之褻瀆，故曰“不惡而嚴”。

The Image Commentary says: The gentleman takes this image as a model, keeping distant from petty men, and does not need to use harsh words and fierce expressions to maintain authority. Kong Yingda explains: The gentleman is in a time of withdrawal, while petty men are advancing and growing stronger. By reason, he must keep far away from them. Since his strength is insufficient to attack them, he cannot use harsh words and fierce expressions to act wickedly with them. At the same time, he cannot be familiar or close to them. Therefore, it is said, "not evil yet strict."

初六：遯尾，厲，勿用有攸往。“遯”之為義，闢內而之外者也。“尾”之為物，最在體後者也。處遯之時，不往何災，而為“遯尾”，禍所及也。危至而後行，難可免乎？厲則“勿用有攸往”也。[疏]正義曰：“遯尾厲”者，為遯之尾，最在後遯者也。小人長於內，應出外以避之，而最在卦內，是遯之為後也。逃遯之世，宜速遠而居先，而為“遯尾”，禍所及也，故曰“遯尾厲”也。“勿用有攸往”者，危厲既至，則當“固窮”，“危行言遜”，勿用更有所往，故曰“勿用有攸往”。

The text says: "Retreating and falling behind, there is danger, and it is not advisable to go anywhere." Wang Bi's commentary explains: "Dun" means avoiding the inner trigram and moving toward the outer trigram; "tail" refers to the part at the end of the body. When retreating, not moving forward originally brings no disaster, but it deliberately becomes the "tail of retreat," and disaster will follow. Acting when danger has already arrived, where can disaster be avoided? Since there is danger, it is said "do not go anywhere." Kong Yingda elaborates: "Dun tail danger" means it has become the tail of the retreating group, being the last to retreat. The petty person is growing within the inner trigram, and should have moved out to the outer trigram to avoid, but it remains inside the trigram, retreating last. In this time of retreat, one should quickly leave and go ahead, but now it has become the "tail of retreat," disaster naturally follows, hence "dun tail danger." As for "do not go anywhere," it means when danger has already arrived, one should act like the "gentleman remains in poverty" and "acts with caution and speaks humbly" as mentioned in the "Analects," and not go anywhere, hence "do not go anywhere."

《象》曰：“遯尾”之厲，不往何災也。[疏]正義曰：“不往何災”者，《象》釋當遯之時，宜須出避。而“勿用有攸往”者，既為“遯尾”，出必見執，不如不往，不往即無災害。“何災”者，猶言無災也。與何傷、何咎之義同也。

The Image Commentary says: "The danger of 'retreating at the end' is that if one does not go forward, what disaster could there be?" Kong Yingda explains that the phrase "if one does not go, what disaster?" refers to the Image Commentary explaining that when one should retreat, one should go away to avoid danger, but the Line Statement says "do not go anywhere." This is because the initial line has already become "retreating at the end," and if it goes out, it will certainly be captured. Therefore, it is better not to go, and not going leads to no disaster. "What disaster?" is equivalent to saying there is no disaster, and its usage is similar to other instances in The Zhou Changes where "what harm?" or "what misfortune?" is used.

六二：執之用黃牛之革，莫之勝說。居內處中，為遯之主，物皆遯巳，何以固之？若能執乎理中厚順之道以固之也，則莫之勝解。[疏]正義曰：“執之用黃牛之革莫之勝說”者，逃遯之世，避內出外，二既處中居內，即非遯之人也。既非遯之人，便為所遯之主，物皆棄巳而遯，何以執固留之？惟有中和厚順之道可以固而安之也。能用此道，則不能勝巳解脫而去也。黃中之色，以譬中和。牛性順從，皮體堅厚，牛革以譬厚順也。六三居中得位，亦是能用中和厚順之道，故曰“執之用黃牛之革莫之勝說”也。

The text of line six-two says: Using a rope made of yellow oxhide to bind him, no one can loosen it. Wang Bi's commentary explains: Line six-two is in the inner trigram and occupies the central position, being the object that people generally avoid. Everyone else leaves him, so what can he use to retain them? If he can hold fast to the principles of the middle way and the virtues of kindness and gentleness, then no one can escape. Kong Yingda elaborates: The phrase 'holding fast with the hide of a yellow ox, none can loosen it' refers to the fact in an age of retreat, people all avoid the inner trigram and flee to the outer trigram. Since line six-two is in the center of the inner trigram, it is not someone who retreats. Since he himself does not retreat, he becomes the object that others avoid. Everyone abandons him, so what can he use to force them to stay? Only the way of harmony and kindness can stabilize and pacify them. If he can use this way, others cannot escape from him. The color yellow is the central color among the five colors, used to symbolize harmony. The nature of an ox is obedient, and its hide is strong and thick, used to symbolize kindness and gentleness. This line is in the center and in the proper position, which is precisely the ability to use the way of harmony and kindness, hence the saying 'holding fast with the hide of a yellow ox, none can loosen it'.

《象》曰：執用黃牛，固志也。[疏]正義曰：“固志”者，堅固遯者之志，使不去已也。九三：係遯，有疾厲，畜臣妾，吉。在內近二，以陽附陰，宜遯而繫，故曰“係遯”。“遯”之為義，宜遠小人，以陽附陰，繫於所在，不能遠害，亦巳憊矣，宜其屈辱而危厲也。繫於所在，“畜臣妾”可也。施於大事，凶之道也。

The Image Commentary says: Using ox hides to bind is to solidify one's resolve. Kong Yingda explains: What is meant by 'solidifying the will' is to stabilize the hearts of those who wish to retreat, so that they do not leave. The text at line nine in the third position says: Retreat that is bound by something, brings illness and danger; if used for keeping servants and concubines, it is auspicious. Wang Bi's commentary explains: Nine in the third position is within the inner trigram and adjacent to six in the second. A yang line attaching to a yin line should retreat but is instead bound, hence 'bound retreat.' The meaning of 'retreat' originally is to distance oneself from small people. Now nine in the third, with a yang line attaching to a yin line, is bound by its position and cannot distance itself from harm, thus becoming exhausted and distressed. Hence, it suffers disgrace and falls into danger. Since it is bound by its position, using this attitude to keep servants and concubines is acceptable; but if applied to state affairs, it leads to misfortune.

[疏]正義曰：“係遯”者，九三無應於上，與二相比，以陽附陰，繫意在二，處遯之世，而意有所繫，故曰“係遯”。“有疾厲”者，“遯”之為義，宜遠小人。既繫於陰，即是“有疾憊”而致危厲，故曰“有疾厲”也。“畜臣妾吉”者，親於所近，繫在於下，施之於人，畜養臣妾則可矣，大事則凶，故曰：“畜臣妾吉。”

Kong Yingda explains: The phrase "xi duan" refers to the fact that nine in the third position does not have a proper correspondence above, but is adjacent to six in the second. With a yang line clinging to a yin line, its mind is attached to six in the second. Being in a time of retreat yet having something to attach to, this is called "xi duan." The phrase "you ji li" refers to the fact that the meaning of "duan" should be to distance oneself from small people. Since nine in the third is attached to a yin line, it is like having an illness and fatigue, thus leading to danger and hardship, hence "you ji li." The phrase "xu chen qie ji" refers to the fact that it is close to those around it and attached to the lower position. Using this attitude in dealing with people, keeping servants and concubines is acceptable, but applying it to state affairs leads to misfortune, hence "xu chen qie ji."

《象》曰：“係遯”之厲，有疾憊也。“畜臣妾，吉”，不可大事也。[疏]正義曰：“不可大事”者，釋此“係遯”之人，以“畜臣妾吉”，明其不可為大事也。九四：好遯，君子吉，小人否。處於外而有應於內，君子“好遯”，故能舍之，小人繫戀，是以“否”也。[疏]正義曰：九四處在於外，而有應於內。處外即意欲遠遯，應內則未能棄舍。若好遯君子，超然不顧，所以得吉。小人有所繫戀，即不能遯，故曰“小人否”也。

The Image Commentary says: The danger and hardship of "retreating while being bound" is due to illness and hardship; "keeping concubines and servants, it is auspicious" indicates that one cannot undertake great affairs. Kong Yingda explains: What is meant by "not being able to undertake great affairs" is to explain the person who is bound and cannot retreat, who is only suitable for "keeping concubines and servants, it is auspicious," indicating that he cannot take on major responsibilities. The text at line nine in the fourth position says: Favoring retreat, the gentleman is auspicious, while the petty person is not. Wang Bi's commentary explains: Nine in the fourth position is in the outer trigram but corresponds with the first line of the inner trigram; the gentleman "favors retreat," so he can abandon this connection; the petty person, however, clings to it, hence "not auspicious." Kong Yingda explains: Nine in the fourth position is in the outer trigram but has a corresponding line in the inner trigram; being in the outer trigram means he has the intention to retreat far away, but corresponding with the inner trigram means he cannot let go. If the gentleman favors retreat, he can go away calmly and without looking back, thus obtaining auspiciousness; the petty person, however, is attached, so he cannot retreat, hence it is said "the petty person is not auspicious."

《象》曰：君子“好遯”，“小人否”也。音臧否之否。[疏]正義曰：嫌讀為“圯”，故音之也。九五：嘉遯，貞吉。遯而得正，反制於內。小人應命，率正其志，“不惡而嚴”，得正之吉，遯之嘉也。[疏]正義曰：“嘉遯貞吉”者，嘉，美也。五居於外，得位居中，是“遯而得正”。二為已應，不敢違拒，從五之命，率正其志，“遯而得正，反制於內”，“不惡而嚴，得正之吉”，為遯之美，故曰“嘉遯貞吉”也。

The Image Commentary says: The superior person "prefers to retreat," while the inferior person "does not." Wang Bi explained the pronunciation of the word "否" as the "否" in "臧否." Kong Yingda further explained that this was to prevent people from misreading it as the character "圯," so he specially noted the pronunciation. The text at line nine in the fifth position says: "A beautiful retreat, maintaining uprightness leads to good fortune." Wang Bi's commentary explains that retreating while maintaining uprightness can reverse control over the inner trigram's inferior person; the inferior person obeys and is guided to correct their mind, which aligns with the Image Commentary's "not evil yet strict," which is the good fortune of uprightness, and also the most beautiful form of retreat. Kong Yingda further explains that "beautiful retreat, uprightness brings good fortune" means "beautiful" refers to goodness; the line nine in the fifth position is located in the outer trigram, both properly positioned and in the center, which is "retreating while maintaining uprightness." The line six in the second is its corresponding line, which does not dare to disobey, obeys the command of line nine in the fifth, and is guided to correct its mind, which is what the commentary refers to as "retreating while maintaining uprightness, reversing control over the inner trigram" and "not evil yet strict, good fortune of uprightness," becoming a beautiful retreat, hence "beautiful retreat, uprightness brings good fortune."

《象》曰：“嘉遯，貞吉”，以正志也。[疏]正義曰：“以正志”者，小人應命，不敢為邪，是五能正二之志，故成遯之美也。上九：肥遯，無不利。最處外極，無應於內，超然絕志，心無疑顧，憂患不能累，矰繳不能及，是以“肥遯無不利”也。

The Image Commentary says: "A joyful retreat, with uprightness brings good fortune," because it is able to correct the mind. Kong Yingda explains that "to correct the mind" means that small people obey orders and dare not commit wrongdoing, showing that nine in the fifth position corrects the mind of six in the second, thus achieving the virtue of retreat. The text mentions upper nine: retreating with ease and composure, there is no disadvantage. Wang Bi's commentary explains that upper nine is at the top of the outer trigram, and there is no corresponding line in the inner trigram. It is detached from attachments, has no hesitation or attachment, and is not troubled by worries or burdens. Even the silk thread of an arrow used to shoot birds cannot reach it. Therefore, it is said "a fatuous retreat brings no disadvantage."

[疏]“上九，肥遯無不利”。○正義曰：《子夏傳》曰：“肥，饒裕也。”四、五雖在於外，皆在內有應，猶有反顧之心。惟上九最在外極，無應於內，心無疑顧，是遯之最優，故曰“肥遯”。遯而得肥，無所不利，故云“無不利”也。注“最處外極”至“無不利也”。○正義曰：矰，矢名也。鄭注《周禮》：“結繳於矢謂之矰。”繳，《字林》及《說文》云：“繳，生絲縷也。”《象》曰：“肥遯，無不利”，無所疑也。

Kong Yingda explained the line statement of the Upper Nine in his commentary, stating that Zixia's Commentary on the Changes says "fei means broad and prosperous." Although the Nine in the Fourth and the Nine in the Fifth are both in the outer trigram, they have corresponding lines within the inner trigram and still retain a sense of looking back; only the Upper Nine is at the extreme of the outer trigram, with no corresponding line in the inner trigram, and has no hesitation or attachment in its mind, thus retreating in the most refined manner, hence "fei dun." Retreating in a broad and easy manner leads to no disadvantage, hence "wu bu li." He also explained Wang Bi's commentary from "most at the extreme of the outer trigram" to "no disadvantage," stating that "zeng" is the name of a type of arrow, as Zheng Xuan's commentary on the Zhou Li explains, "an arrow with a silk thread tied to it is called zeng." "Jiao," according to the Zilin and Shuowen Jiezi, refers to a thread made of raw silk. The Image Commentary says "fei dun, wu bu li" because there is no hesitation in the mind.

乾下震上。大壯：利貞。[疏]正義曰：大壯，卦名也。壯者，強盛之名。以陽稱大，陽長既多，是大者盛壯，故曰“大壯”。“利貞”者，卦德也。群陽盛大，小道將滅，大者獲正，故曰“利貞”也。

The hexagram Da Zhuang has its lower trigram Qian (Heaven) and upper trigram Zhen (Thunder). The text says: "Da Zhuang is favorable for maintaining the correct path." Kong Yingda explains: "Da Zhuang" is the name of the hexagram; "zhuang" means strong and flourishing. The Zhou Changes refer to yang lines as "da," and in this hexagram, the yang lines have grown greatly, which is the "da" (great) and strong, hence called "Da Zhuang." The phrase "li zhen" refers to the moral quality of this hexagram: with many yang lines being strong and flourishing, the way of yin and flexible persons is about to be eliminated. The "great" has attained the correct path, hence it is said "li zhen."

《彖》曰：“大壯”，大者壯也。大者謂陽爻，小道將滅，大者獲正，故“利貞”也。[疏]“《彖》曰”至“壯也”。○正義曰：“大者壯也”者，就爻釋卦名。陽爻浸長，巳至於四，是大者盛壯，故曰“大者壯也”。○注“大者謂陽爻”至“利貞也”。○正義曰：釋名之下，剩解利貞，成“大者”之義也。

The Commentary on the Judgment says: "Great Strength" refers to the strong and powerful. Wang Bi's annotation states: "The great one" refers to the yang line; the yin and flexible small people's way is about to be eliminated, and the great one has obtained the correct path, hence "favorable to uprightness." Kong Yingda explained from "The Commentary says" to "strength" by elaborating: what is meant by "the great one is strength" is to explain the name of the hexagram through the line images -- the yang lines are gradually growing and have already reached the fourth line, which is exactly "the great one" being strong, hence "the great one is strength." He also explained Wang Bi's annotation from "the great one refers to the yang line" to "favorable to uprightness," elaborating that Wang Bi, in explaining the name of the hexagram, also provided an explanation for "favorable to uprightness" to complete the meaning of "the great one."

剛以動，故壯。“《大壯》，利貞”，大者正也，正大而天地之情可見矣。天地之情，正大而巳矣。弘正極大，則天地之情可見矣。[疏]正義曰：“剛以動故壯”者，就二體釋卦名。乾剛而震動，柔弱而動，即有退弱；剛強以動，所以成壯。“大壯利貞大者正也”者，就爻釋卦德。大者獲正，故得“利貞”。“正大而天地之情可見矣”者，因大獲正，遂廣美正人之義。天地之道，弘正極大，故正大則見天地之情。不言萬物者，壯大之名，義歸天極，故不與咸、恆同也。

The Commentary on the Judgment says: Because of the strong yang and the movement of thunder, it is strong; "The Great Strength is favorable to uprightness," meaning that the great one returns to the right path; being upright and great, the true nature of heaven and earth can be seen. Wang Bi's commentary says: The true nature of heaven and earth is nothing but the two words "uprightness and greatness"; promoting the right path to its utmost extent, the true nature of heaven and earth can be seen. Kong Yingda explains further: The phrase "because of strong yang and movement, it is strong" is an explanation of the name of the hexagram based on the nature of the two trigrams above and below—Qian represents strength and vitality, Zhen represents movement; if a weak substance moves, it will result in retreat and timidity, only when a strong substance moves can it be called strength. The phrase "the great one is upright, hence favorable to uprightness" is an explanation of the hexagram's virtue based on the爻象—since the great one is upright, it can be favorable to uprightness. The phrase "uprightness and greatness, hence the true nature of heaven and earth can be seen" is because the great one is upright, and thus it extends and praises the meaning of the upright gentleman: the way of heaven and earth lies in promoting the right path to its utmost extent, so when one is both upright and great, the true nature of heaven and earth can be seen. The text does not mention all things, because the meaning of "great strength" belongs to the extreme of heaven, so it is not the same as the hexagrams Xian and Heng, which mention all things.

《象》曰：雷在天上，大壯。剛以動也。[疏]正義曰：震雷為威動，乾天主剛健，雷在天上，是“剛以動”，所以為“大壯”。君子以非禮弗履。壯而違禮則凶，凶則失壯也。故君子以“大壯”而順體也。[疏]正義曰：盛極之時，好生驕溢，故於“大壯”誠以非禮勿履也。

The Image Commentary says: Thunder above the sky, this is the Great Strength hexagram. Wang Bi's annotation says: This is precisely the movement caused by yang strength. Kong Yingda elaborates: Zhen represents thunder, which signifies authority and powerful movement; Qian represents heaven, which signifies firmness and strength. Thunder resounding above the sky is exactly 'strong movement,' hence it becomes 'Great Strength.' The Image Commentary then says: The gentleman takes this as a model, and does not engage in actions that are against propriety. Wang Bi's annotation says: Being strong yet violating propriety will bring misfortune; bringing misfortune means losing strength, so the gentleman uses the image of 'Great Strength' to align himself with propriety. Kong Yingda elaborates: When power is at its height, it is most prone to foster arrogance and unrestrained behavior, so during the time of 'Great Strength,' it warns people not to engage in actions that are against propriety.

初九：壯于趾，征凶有孚。夫得“大壯”者，必能自終成也。未有陵犯於物而得終其壯者。在下而壯，故曰“壯于趾”也。居下而用剛壯，以斯而進，窮凶可必也，故曰“征凶有孚”。[疏]正義曰：“壯于趾征凶有孚”者，趾，足也。初在體下，有如趾足之象，故曰“壯于趾”也。施之於人，即是在下而用壯也。在下用壯，陵犯於物，以斯而行，凶其信矣。故曰“征凶有孚”。

The text says: "Strength is manifested in the toes; going on a military campaign brings misfortune, but this is indeed trustworthy." Wang Bi's commentary explains: Those who truly possess "Great Strength" must be able to achieve their strength from beginning to end; there has never been a case where one can maintain strength without bullying or harming others. Since the initial line is in the lower position and acts strongly, it is said "strength is in the toes." Being in a low position yet using a strong and vigorous force, proceeding in this manner will inevitably lead to hardship and danger, hence "military campaign brings misfortune, but it is trustworthy." Kong Yingda further explains: "Strength in the toes, military campaign brings misfortune, but it is trustworthy." "Toes" refer to the foot; since the initial line is at the very bottom of the hexagram, it is like the image of the toe, hence "strength is in the toes." When applied to human affairs, this means being in a low position yet acting strongly. Acting strongly from a low position inevitably leads to bullying others. Proceeding in this way will certainly bring misfortune, hence "military campaign brings misfortune, but it is trustworthy."

《象》曰：“壯于趾”，其孚窮也。言其信窮。[疏]正義曰：“其孚窮”者，釋“壯于趾”者，其人信其窮凶也。九二：貞吉。居得中位，以陽居陰，履謙不亢，是以“貞吉”。《象》曰：“九二貞吉”，以中也。[疏]正義曰：以其居中履謙，行不違禮，故得正而吉也。

The Image Commentary says: "Strong at the toe," its verification is poverty. Wang Bi's annotation explains: this refers to its verification being in poverty. Kong Yingda elaborates: what is meant by "its sincerity is in poverty" is to explain that the person who is strong at the toe, his poverty and danger are indeed credible. The text of the hexagram Nine Two says: holding to the correct path gains good fortune. Wang Bi's annotation explains: Nine Two is in the middle position of the lower trigram, and also has a yang line in a yin position, practicing humility and not being overbearing, thus "upright good fortune." The Image Commentary says: "Nine Two upholds good fortune" because it is in the center. Kong Yingda elaborates: because Nine Two is in the center and can be humble, its actions do not violate propriety, thus it is upright and gains good fortune.

九三：小人用壯，君子用罔，貞厲。羝羊觸藩，羸其角。處健之極，以陽處陽，用其壯者也。故小人用之以為壯，君子用之以為羅己者也。貞厲以壯，雖復羝羊，以之觸藩，能無羸乎？

The text at Nine in the Third says: The petty person relies on his strength, while the gentleman regards it as a snare; if he holds on to it, he will be in danger; a male sheep collides with a fence, and its horns get entangled. Wang Bi's commentary explains: The line at Nine in the Third is at the peak of the Qian trigram's strong and vigorous nature, and a yang line in a yang position, so it is the one who uses his strength. Therefore, in the same situation, the petty person takes it as a means to display his strength, while the gentleman sees it as a snare enclosing him. If using strength is considered correct, then it is dangerous; even a male sheep, using this brute force to ram against a fence, how could it not get its horns entangled?

[疏]“九三小人用”至“羸其角”。○正義曰：罔，羅罔也。羝羊，羖羊也。藩，藩籬也。羸，拘累纏繞也。九三處《乾》之上，是“健之極”也。又“以陽居陽”，是健而不謙也。健而不謙，必用其壯也。小人當此，不知恐懼，即用以為壯盛，故曰“小人用壯”。君子當此即慮危難，用之以為羅罔於巳，故曰“君子用罔”。以壯為正，其正必危，故云“貞厲”也。以此為正，狀似“羝羊觸藩”也。必拘羸其角矣。

Kong Yingda explained in his commentary on the line nine in the third position, stating that "wang" means a net, "di yang" refers to a male sheep, "fan" is a fence, and "lei" means to be bound or entangled. The line nine in the third position is at the top of the Qian hexagram, which represents extreme strength. Since it is a yang line in a yang position, it is strong and vigorous but not humble. Being strong and vigorous without humility will inevitably lead to the use of its strength. When a small person encounters such a situation, lacking caution, they will take it as an opportunity to display their strength, hence "small person uses strength." A gentleman, however, will be mindful of danger and see it as a net surrounding him, hence "gentleman uses a net." Taking the display of strength as the correct path, this "correctness" will certainly lead to danger, hence "zheng li." Using such an attitude as the correct path is like a male sheep colliding with a fence, inevitably leading to its horns being entangled.

《象》曰：“小人用壯”，君子罔也。[疏]正義曰：言小人用以為壯者，即是君子所以為羅罔也。九四：貞吉，悔亡。藩決不羸。壯于大輿之輹。下剛而進，將有憂虞。而以陽處陰，行不違謙，不失其壯，故得“貞吉”而“悔亡”也。巳得其壯，而上陰不罔巳路，故“藩決不決”也。“壯于大輿之輹”，無有能說其輹者，可以“往”也。

The Image Commentary says: "The small person uses strength," but in the view of the superior person, it is a snare. Kong Yingda explains that this refers to the means by which the small person displays strength, which is precisely the snare by which the superior person is warned. The text at Nine in the Fourth says: maintaining uprightness brings good fortune, regret disappears; the fence is broken open, the horn is no longer entangled; strength is manifested in the yoke of the great cart. Wang Bi's commentary explains that the yang yang is advancing step by step, originally leading to worry; but Nine in the Fourth, with a yang line in a yin place, acts without violating humility and retreat, yet does not lose its strength, thus attaining "uprightness brings good fortune" and "regret disappears." Since he himself has attained strength, the yin line above does not block his path, hence it is said "the fence is broken open." The phrase "strength in the yoke of the great cart" means that no one can remove the rabbit beneath the cart, thus enabling movement forward.

[疏]正義曰：“大輿”者，大車也。“下剛而進，將有憂虞”。而九四“以陽處陰，行不違謙”，居謙即“不失其壯”，故得正吉，而“悔亡”也。故云“貞吉悔亡”。九三以壯健不謙，即被“羸其角”。九四以謙而進，謂之上行。陰爻“不罔巳路，故藩決不羸也”。“壯于大輿之輹”者，言四乘車而進，其輹壯大無有能脫之者，故曰“藩決不羸，壯于大輿之輹”也。

Kong Yingda explains: The term "dà yú" refers to a large cart. As Wang Bi's commentary states, "the lower yang is advancing and will bring about worries and troubles." The yang is advancing step by step, which originally would lead to worries; however, the nine in the fourth position, "yi yang chu yin, xing bu wei qian," remains in a humble and retreating state, thus "not losing its strength." Therefore, it is correct and auspicious, and the regret disappears, hence the line statement says "zhen ji hui wang." The nine in the third position, due to its strength and unwillingness to retreat, ends up in the situation of "ling qi jiao." The nine in the fourth position, however, advances with a humble and retreating attitude, which is called moving upward. The upper yin line "bu wang si lu, gu fu ju bu ling ye" does not block its path. The phrase "zhuang yu da yu zhi fu" refers to the "fu tu" which is the part under the cart body that connects to the axle. This means that the nine in the fourth position is driving the cart forward, and the "fu tu" beneath the cart is strong and firm, so no one can remove it. Therefore, it is said "fu ju bu ling, zhuang yu da yu zhi fu."

《象》曰：“藩決不羸”，尚往也。[疏]正義曰：“尚往”者，尚，庶幾也。言已不失其壯，庶幾可以往也。六五：喪羊于易，無悔。居於大壯，以陽處陽，猶不免咎，而況以陰處陽，以柔乘剛者乎？羊，壯也。必喪其羊，失其所居也。能喪壯於易，不於險難，故得“無悔”。二履貞吉，能幹其任，而已委焉，則得“無悔”。委之則難不至，居之則敵寇來，故曰“喪羊于易”。

The Image Commentary says: "The藩 is decisively firm, not weak," which means it is still possible to proceed. Kong Yingda explains that "still going forward" refers to "shang" meaning approximately or nearly, indicating that the Nine in the Fourth has not lost its strength and is nearly ready to move forward. The text says that the Six in the Fifth lost a sheep on an easy ground, and there is no regret. Wang Bi's commentary explains that during the time of great strength, even if a yang line is in a yang position, misfortune may still occur, let alone when a yin line is in a yang position and a soft line is on top of a strong one. "Sheep" symbolizes strength, so the Six in the Fifth must lose its sheep, losing its original position. Being able to give up strength on an easy ground rather than waiting until a difficult time, it can achieve "no regret." The Nine in the Second practices "zheng ji," capable of handling the task, and the Six in the Fifth entrusts the matter to it, thus achieving "no regret." Entrusting the task away prevents misfortune, while holding on to it brings enemies. Therefore, it says "losing the sheep on an easy ground."

[疏]“六五，喪羊于易，無悔”。○正義曰：“喪羊于易無悔”者，羊，壯也。居大壯之時，“以陽處陽，猶不免咎，而況以陰處陽，以柔乘剛者乎”？違謙越禮，必喪其壯。群陽方進，勢不可止。若於平易之時，逆舍其壯，委身任二，不為違拒，亦剛所不害，不害即無悔矣，故曰“喪羊于易無悔”也。

Kong Yingda wrote a commentary on the Line Statement of the Fifth Line, explaining that the term "losing a sheep in ease without regret" refers to the "sheep" symbolizing strength. In the context of the Great Strength hexagram, as Wang Bi said, "placing a yang line in a yang position still inevitably leads to blame, let alone placing a yin line in a yang position, or a soft line overpowering a strong one." To defy humility and transgress propriety will surely result in losing one's strength. All the yang lines are advancing upward, their momentum unstoppable. If one takes advantage of the time of ease and tranquility, and voluntarily relinquishes one's strength, submitting oneself to the Nine in the Second, and not resisting or opposing, then the strong line will not harm it. Not being harmed means there is no regret, hence it is said, "losing a sheep in ease without regret."

○注“居於大壯”至“喪羊于易”。○正義曰：羊，剛狠之物，故以譬壯。云“必喪其羊失其所居”者，言違謙越禮，理勢必然。云“能喪壯於易不於險難”者，二雖應已，剛長則侵，陰為已寇難，必喪其壯，當在於平易寇難未來之時，勿於險難敵寇既來之日。良由居之有必喪之理，故戒其預防。而莊氏云：“《經》止一言喪羊，而《注》為兩處分用。初雲‘必喪其羊，失其所居’，是自然應失。後雲‘能喪壯於易，不於險難’，故得無咎。自能喪其羊，二理自為矛盾。”竊謂莊氏此言，全不識《注》意。

Kong Yingda continued to explain Wang Bi's commentary from "residing in Da Zhuang" to "losing a sheep in Yi," stating that sheep are fierce and strong animals, thus used as a metaphor for strength. The commentary says "one must lose his sheep and lose his dwelling place," referring to the six in the fifth line violating humility and overstepping propriety, and thus inevitably leading to such a result. The commentary also says "one can lose strength in ease, not in peril," meaning that although the nine in the second line is its responding line, once yang is strong it will intrude upon the yin, and the yin line becomes its own enemy, thus it must inevitably lose strength. Therefore, one should give up strength when things are peaceful and no danger is present, not when danger is imminent and enemies have already arrived. Since holding on to something inevitably leads to loss, the commentary warns to be prepared in advance. Zhuang said: "The text only mentions losing a sheep once, but Wang Bi's commentary uses it in two different contexts: the first part, 'one must lose his sheep and lose his dwelling place,' refers to losing it naturally; the second part, 'one can lose strength in ease, not in peril,' refers to actively giving it up to avoid blame. Since one can choose to give up the sheep, these two statements contradict each other." I personally think Zhuang's words completely fail to understand the intention of the commentary.

《象》曰：“喪羊于易”，位不當也。[疏]正義曰：“位不當”者，正由處不當位，故須舍其壯也。上六：羝羊觸藩，不能退，不能遂。無攸利，艱則吉。有應於三，故“不能退”。懼於剛長，故“不能遂”。持疑猶豫，志無所定，以斯決事，未見所利。雖處剛長，剛不害正。苟定其分，固志在一，以斯自處，則憂患消亡，故曰“艱則吉”也。

The Image Commentary says: "Losing a sheep in the easy way" is because the six in the fifth is in an inappropriate position. Kong Yingda explains that the so-called "inappropriate position" is precisely because it is a yin line in a yang position, and is not in the proper place, so it must give up its strength. The text of the upper six says: a male sheep collides with the fence, cannot retreat, nor can it advance; there is no benefit, but being in a difficult situation leads to good fortune. Wang Bi's commentary explains that the upper six corresponds with the nine in the third, so it "cannot retreat"; it also fears the continuous growth of yang, so it "cannot proceed." Being hesitant and indecisive, with no settled mind, using such an attitude to make decisions, there is no visible benefit. However, although it is in an era of growing yang, yang does not hinder those who uphold the correct path; if one can stabilize one's position, firm one's will, and remain steadfast and single-minded, using such an attitude to conduct oneself, worries will dissipate. Therefore, it says "difficulties lead to good fortune."

[疏]“上六羝羊觸藩”至“艱則吉”。○正義曰：“退”謂退避。“遂”謂進往。有應於三，疑之不巳，故不能退避。然懼於剛長，故不能遂往，故云“羝羊觸藩不能退不能遂”也。“無攸利”者，持疑猶豫，不能自決，以此處事，未見其利，故曰“無攸利”也。“艱則吉”者，雖處剛長，剛不害正。但艱固其志，不舍於三，即得吉，故曰“艱則吉”也。

Kong Yingda explained in his commentary on "Six at the Top" from "Dui" to "difficulty leads to good fortune," stating: "Retreating" refers to withdrawing, and "succeeding" refers to advancing. "Six at the Top" corresponds with "Nine in the Third," but it hesitates and is indecisive, so it cannot retreat; yet it also fears the growth of yang, so it cannot advance, hence the statement "a ram butting against a fence, unable to retreat or advance." The phrase "there is no benefit" refers to its hesitation and indecision, unable to make a decision, and thus there is no advantage in such a state, hence "there is no benefit." The phrase "difficulty leads to good fortune" means that although it is in a time of yang growth, yang does not hinder those who uphold correctness; as long as one remains firm in heart and does not abandon the correspondence with "Nine in the Third" amidst difficulties, one can achieve good fortune, hence "difficulty leads to good fortune."

《象》曰：“不能退，不能遂”，不詳也。“艱則吉”，咎不長也。[疏]正義曰：“不詳也”者，祥者善也。進退不定，非為善也，故云“不祥也”。“咎不長也”者，能艱固其志，即憂患消亡，其咎不長，釋所以得吉也。

The Image Commentary says: "Unable to retreat, unable to advance," which is not good; "difficulties bring good fortune," meaning that misfortune will not last long. Kong Yingda explains further: the phrase "not auspicious" refers to "auspicious" as a homonym for "祥" (xiang). "Xiang" means good; since the Sixth at the Top is caught between advancing and retreating, with an uncertain mind, it is not a good situation, so the Image Commentary says "not auspicious." The phrase "misfortune does not last long" means that if it can maintain its determination in hardship and stop hesitating, the worries will naturally dissipate, and the misfortune will not persist for long. This sentence explains why the Sixth at the Top ultimately attains good fortune.

坤下離上。晉：康侯用錫馬蕃庶，晝日三接。[疏]正義曰：“晉”者，卦名也。“晉”之為義，進長之名。此卦明臣之昇進，故謂之“晉”。“康”者，美之名也。“侯”謂昇進之臣也。臣既柔進，天子美之，賜以車馬，蕃多而眾庶，故曰“康侯用錫馬蕃庶”也。“晝日三接”者，言非惟蒙賜蕃多，又被親寵頻數，一晝之間，三度接見也。

The hexagram Jin is composed of the earth below and fire above. The classic text says: "Jin, the noble lord receives many chariots and horses as a gift, and is three times received by the king in one day." Kong Yingda explains: "Jin" is the name of the hexagram, and its meaning is advancement and growth. This hexagram illustrates the promotion and appointment of a minister, hence it is called "Jin." "Kang" is a beautiful term, "hou" refers to the minister who receives promotion, and "xi" means to bestow a gift. Since the minister advances with a gentle and harmonious approach, the king praises him, bestows upon him chariots and horses in abundance, hence it is said "Kang Hou receives many chariots and horses." The phrase "three times received in one day" means that he not only receives rich gifts but is also repeatedly favored and trusted, being received by the king three times in a single day.

《彖》曰：晉，進也。明出地上，順而麗乎大明，柔進而上行。凡言“上行”者，所以在貴也。[疏]“《彖》曰晉進也”至“進而上行”。○正義曰：“晉，進也”者，以今釋古，古之“晉”字，即以進長為義，恐後世不曉，故以“進”釋之。“明出地上”者，此就二體釋得“晉”名。離上坤下，故言“明出地上”。明既出地，漸就進長，所以為“晉”。“順而麗乎大明柔進而上行”者，此就二體之義及六五之爻，釋“康侯用錫馬”巳下也。“坤”，順也；“離”，麗也。又為明坤能順從而麗著於大明，六五以柔而進，上行貴位，順而著明臣之美道也。“柔進而上行”，君上所與也，故得厚賜而被親寵也。

The Commentary on the Judgment says: "Jin" means advancement; light rises above the earth, the flexible and yielding lines adhere to the great brightness, and the flexible lines advance upward to occupy a high position. Wang Bi's commentary says: whenever there is a reference to "upward movement," it is because the subject is in a position of honor. Kong Yingda, in his commentary on the passage from "The Commentary on the Judgment says JIN means advancement" to "and advances upward," explains further: the phrase "JIN means advancement" uses the modern meaning to explain an ancient character. The ancient character "JIN" originally meant advancement and growth, and to prevent later generations from misunderstanding, it is explained as "advancement." The phrase "light rises above the earth" explains the name of the hexagram "JIN" by referring to the nature of the two trigrams composing it: the trigram Li (Fire) is above and the trigram Kun (Earth) is below, so it is said "light rises above the earth." Once the light has emerged from the earth, it gradually advances forward and grows, hence the name "JIN." The phrase "flexible and yielding, adhering to the great brightness and advancing upward" explains the hexagram's statement from "Kang Hou uses a gift of a horse" by referring to the nature of the two trigrams and the line six in the fifth: the trigram Kun has the nature of yielding, and the trigram Li has the nature of adhesion and brightness. The trigram Kun yields and adheres to the great brightness, and the line six in the fifth, with its flexible and yielding nature, advances upward to occupy a high position. The flexible and yielding nature advancing upward indicates that this is something the sovereign approves of, thus receiving a generous reward and being favored and trusted.

是以“康侯用錫馬蕃庶，晝日三接”也。康，美之名也。順以著明，臣之道也。“柔進而上行”，物所與也。故得錫馬而蕃庶。以“訟受服”，則“終朝三褫”。柔進受寵，則“一晝三接”也。[疏]“是以康侯”至“三接也”。○正義曰：釋訖舉《經》以結君寵之意也。○注“康美之名也”至“一晝三接也”。○正義曰：舉此對釋者，蓋訟言終朝，晉言一晝，俱不盡一日，明黜陟之速，所以示懲勸也。

The Commentary on the Judgment concludes by saying: "Therefore, 'The virtuous Duke Kang was given many horses and carriages, and was honored three times in one day.'" Wang Bi's commentary explains: "Kang" is a beautiful name; being gentle and yielding yet manifesting brightness is the way of a minister. "Gentle and advancing upward" is what the people approve of, so he was rewarded with many horses and carriages. In contrast, the hexagram of Strife, which gains official robes through contention, results in "being stripped of them three times in one morning." In contrast, this hexagram, which receives favor through gentle advancement, results in "being honored three times in one day." Kong Yingda, in his commentary, explains the passage from "Therefore, Duke Kang" to "three times in one day," stating that this is an example from the text following the explanation, to indicate the favor of the sovereign. He also explains Wang Bi's commentary from "Kang is a beautiful name" to "three times in one day," stating that Wang Bi uses the hexagram of Strife to contrast and explain, probably because the hexagram of Strife mentions "one morning" and the hexagram of Progress mentions "one day," neither of which fills the whole day, to show that promotion and demotion occur extremely quickly, thus expressing the meaning of punishment and encouragement.

《象》曰：“明出地上”，晉。君子以自昭明德。以順著明，自顯之道。[疏]“《象》曰”至“以昭明德”。○正義曰：“自昭明德”者，昭亦明也，謂自顯明其德也。周氏等為“照”以為自照己身。《老子》曰：“自知者明。”用明以自照為明德。案：王《注》此云：“以順著明自顯之道。”又此卦與明夷正反。《明夷·象》云：“君子以蒞眾用晦而明。”王注彼云：“蒞眾顯明，蔽偽百姓。”“藏明於內，乃得明也。”準此二注，明王之《注》意以此為自顯明德。昭字宜為昭，之遙反。周氏等為照，之召反，非《注》旨也。

The Image Commentary says: "Light emerging from the earth," which refers to the卦 of晋. A gentleman takes this image as a model, and makes himself clearly manifest in virtue. Wang Bi's annotation says: to manifest brightness through gentle and compliant conduct is the way of self-display. Kong Yingda, in his commentary on the passage from "The Image says" to "to manifest brightness in virtue," explains further: what is meant by "self-manifesting brightness in virtue" is that "zhao" is equivalent to "ming," meaning to make one's virtue clearly evident. Zhou and others read "zhao" as "zhao," meaning to examine oneself, and cite the Tao Te Ching, "He who knows himself is wise," taking self-examination with wisdom as the manifestation of virtue. However, according to Wang Bi's annotation here, it is "to manifest brightness through compliance and self-display." Moreover, this hexagram is exactly the opposite of the hexagram Mingyi. The Image Commentary of Mingyi says, "A gentleman governs the people by being obscure and yet bright." Wang Bi's annotation there says, "governing the people with brightness, concealing false appearances among the people; concealing brightness within, one attains brightness." Based on these two annotations, we can see that Wang Bi's interpretation here is that it refers to self-display of brightness in virtue. Therefore, the character "zhao" should be read as "zhao," pronounced "zhi yao fan." Zhou and others reading it as "zhao," pronounced "zhi zhao fan," does not conform to the original meaning of the annotation.

初六：晉如、摧如，貞吉。罔孚，裕，無咎。處順之初，應明之始，明順之德，於斯將隆。進明退順，不失其正，故曰“晉如、摧如、貞吉”也。處卦之始，功業未著，物未之信，故曰“罔孚”。方踐卦始，未至履位，以此為足，自喪其長者也。故必“裕”之，然後“無咎”。

The text says: At the beginning, sometimes advancing, sometimes retreating, maintaining uprightness brings good fortune; not being trusted, but living comfortably in self-sufficiency, there is no blame. Wang Bi's commentary explains: The initial line is at the beginning of the坤 (Earth) trigram's yielding nature, and corresponds with the beginning of the离 (Fire) trigram's luminous nature. The virtues of brightness and yielding are about to flourish here. Advancing leads toward brightness, retreating leads to contentment with yielding, neither losing uprightness, hence it is said, "Advancing as if crushed, yet uprightness brings good fortune." It is at the beginning of a hexagram, its achievements are not yet prominent, others have not yet trusted it, hence it is said, "Not trusted." It has just begun the hexagram, not yet reached its proper position; if it were to be content with this, it would be self-destructive, so it must cultivate itself in comfort, then "there is no blame."

[疏]“初六晉如摧如”至“無咎”。○正義曰：“晉如摧如貞吉”者，何氏云：“摧，退也。裕，寬也。如，辭也。”初六處順之初，“應明之始，明順之德，於斯將隆”，進則之明，退則居順，進之與退，不失其正，故曰“晉如摧如貞吉”也。“罔孚”者，處卦之始，功業未著，未為人所信服，故曰“罔孚”。“裕無咎”者，裕，寬也。“方踐卦始，未至履位”，不可自以為足也，若以此為足，是“自喪其長”也。故必宜寬裕其德，使功業弘廣，然後“無咎”，故曰“裕無咎”也。

Kong Yingda explained the line "Initial Six" from "If the sun rises and is crushed, but remains virtuous it is auspicious" in his commentary. He said that the explanation by He Qi is that "crush" means retreat, "yue" means breadth, and "ru" is a sentence-ending particle. Initial Six is at the beginning of the trigram of Earth, which is characterized by compliance. As Wang Bi said, "At the beginning of clarity, the virtue of compliance is about to flourish." It corresponds to the beginning of the trigram of Fire, where the virtue of clarity and compliance is about to flourish. Therefore, moving forward leads to clarity, and retreating leads to compliance. Whether moving forward or retreating, it does not lose its correctness, hence "If the sun rises and is crushed, but remains virtuous it is auspicious." The phrase "no one believes" is because it is at the beginning of the hexagram, and its achievements are not yet prominent, so it is not yet trusted, hence "no one believes." The phrase "broad and without blame" means "broad" refers to breadth. It is only just beginning the hexagram, not yet in its proper position. Therefore, it cannot be complacent. If it is complacent, it is "losing its potential," which is equivalent to cutting off its progress. Therefore, it must cultivate its virtue with breadth, making its achievements vast and far-reaching, then it can avoid blame, hence "broad and without blame."

《象》曰：“晉如摧如”，獨行正也。“裕無咎”，未受命也。未得履位，“未受命也”。[疏]“《象》曰“至”未受命也”。○正義曰：“獨行正”者，獨猶專也，言進與退，專行其正也。“裕無咎未受命也”者，進之初，未得履位，未受錫命，故宜寬裕進德，乃得“無咎”。

The Image Commentary says: "Advancing as if being crushed" indicates exclusively promoting the right path; "Abundance brings no blame" is because it has not yet received an appointment. Wang Bi's commentary explains that the initial line has not yet obtained its proper position, hence it is said "has not received a mandate." Kong Yingda, in his commentary on this section of the Image Commentary, elaborates: the phrase "solo proceeding in correctness" means "solo" is equivalent to exclusive, indicating that whether advancing or retreating, it exclusively implements the correct path. As for "abundance brings no blame, has not received a mandate," it means that at the beginning of advancement, it has not yet obtained a position or received a mandate, so it should cultivate virtue generously in order to achieve "no blame."

六二：晉如，愁如，貞吉。受茲介福，于其王母。進而無應，其德不昭，故曰“晉如愁如”。居中得位，履順而正，不以無應而回其志，處晦能致其誠者也。脩德以斯，聞乎幽昧，得正之吉也，故曰“貞吉”。“母”者，處內而成德者也。“鳴鶴在陰”，則“其子和”，之立誠於闇，闇亦應之，故其初“愁如”。履貞不回，則乃受茲大福于其王母也。

The Line Statement for Six in the Second says: advancing upward but with worry, maintaining uprightness to gain good fortune; receiving this great blessing from the Queen Mother. Wang Bi's commentary explains: Six in the Second advances upward but does not have a responding line; its virtue cannot be displayed, hence it says 'advancing as if in sorrow.' However, it occupies the central position and is in the right place, practicing flexibility and uprightness, not changing its mind merely because there is no responding line. It is a person who remains sincere even in darkness. By cultivating virtue in this way, its reputation can be heard even in the dark, which is the good fortune of uprightness, hence it says 'uprightness brings good fortune.' The term 'mother' refers to someone in an inner position who cultivates virtue. Just as the Line Statement of Nine in the Second of the hexagram Zhongfou says 'a crane calls in the shade, its young respond in harmony'—establishing sincerity in darkness naturally brings response, so initially it may seem 'as if in sorrow'; as long as one practices uprightness without change, one can receive this great blessing from the Queen Mother.

[疏]“六二晉如愁如”至“于其王母”。○正義曰：“晉如愁如”者，六二進而無應於上，其德不見昭明，故曰“進如愁如”，憂其不昭也。“貞吉”者，然履順居於中正，不以無應而不脩其德，正而獲吉，故曰“貞吉”也。“受茲介福于其王母”者，介者，大也。母者，處內而成德者也。初雖“愁如”，但守正不改，終能受此大福於其所脩，故曰“受茲介福于其王母”。○注“進而無應”至“于其王母也”。○正義曰：“鳴鶴在陰”，則“其子和之”者，此王用《中孚》九二爻辭也。

Kong Yingda explained the line statement of six two from "Jin Ru Chou Ru" to "Yu Qi Wang Mu" by saying: the phrase "Jin Ru Chou Ru" refers to the fact that six two is advancing but there is no corresponding line in the upper trigram, so its virtue cannot be displayed, hence "Jin Ru Chou Ru," meaning advancing with sorrow because it cannot be recognized. The phrase "Zhen Ji" means that although there is no corresponding line, it still practices gentleness and resides in the middle and upright position, not abandoning cultivation of virtue just because there is no corresponding line, thus obtaining good fortune by maintaining uprightness, hence "Zhen Ji." The phrase "Shou Zi Jie Fu Yu Qi Wang Mu" means "Jie" refers to great, and "Mu" refers to a person in an inner position who has cultivated virtue. Although it was initially "Chou Ru," if it maintains uprightness without change, it will eventually receive this great blessing through its cultivated virtue, hence "Shou Zi Jie Fu Yu Qi Wang Mu." He also explained Wang Bi's commentary from "Jin Er Wu Ying" to "Yu Qi Wang Mu," saying: the phrase "Ming He Zai Yin, Qi Zi He Zhi" cited by Wang Bi in the commentary refers to the line statement of nine two in the Zhongfu hexagram.

《象》曰：“受茲介福”，以中正也。六三：眾允，悔亡。處非其位，悔也。志在上行，與眾同信，順而麗明，故得“悔亡”也。[疏]正義曰：六三處非其位，有悔也。“志在上行，與眾同信，順而麗明，故得其悔亡”。《象》曰：“眾允”之，志上行也。[疏]正義曰：居晉之時，眾皆欲進，巳應於上，志在上行，故能與眾同信也。

The Image Commentary says: "Receiving this intermediate blessing" is because six two is in the center and upright. The text of six three says: the people believe in it, regret disappears. Wang Bi's commentary explains: six three, being a yin line in a yang position, is in an improper place, and originally should have regret; but it has a will to go upward and act, and is in harmony with the people, being gentle and attached to brightness, so it can "regret disappears." Kong Yingda elaborates: six three is in an improper place, thus having regret; as the commentary says, "having a will to go upward, being in harmony with the people, being gentle and attached to brightness, thus attaining the disappearance of regret." The Image Commentary says that the people believe in it because it has a will to go upward. Kong Yingda elaborates: in the time of advancement in the hexagram of晋, all people wish to advance, and six three has a corresponding line with the upper position, having a will to go upward, thus being in harmony with the people.

九四：晉如鼫鼠，貞厲。履非其位，上承於五，下據三陰，履非其位。又負且乘，無業可安，志無所據，以斯為進，正之危也。進如鼫鼠，無所守也。[疏]“九四晉如鼫鼠，貞厲”。○正義曰：“晉如鼫鼠”者，鼫鼠有五能而不成伎之蟲也。九四履非其位，上承於五，下據三陰，上不許其承，下不許其據，以斯為進，無業可安，無據可守，事同鼫鼠，無所成功也。以斯為進，正之危也，故曰“晉如鼫鼠，貞厲”也。

The text of the fourth line says: "Advancing is like the shi mouse, and being firm is dangerous." Wang Bi's commentary explains: The nine in the fourth line is not in its proper position. It is above the six in the fifth and below three yin lines. It is neither in the right place nor in the right position, and it is like what is said in the Great Treatise, "carrying and riding at the same time," which indicates a confused status with no place to rest and no basis for its aspirations. Advancing in such a condition is to adhere to the right path but still dangerous. The phrase "advancing like the shi mouse" means it has nothing to rely on. Kong Yingda, in his commentary on the fourth line, explains further: "Advancing like the shi mouse" refers to the shi mouse, an animal that has five skills but none of them is mastered. The nine in the fourth line is not in its proper position. It is above the six in the fifth and below three yin lines. However, it is not allowed to be above and not allowed to be below. Advancing in such a condition has no place to rest and no basis to hold on to, which is exactly the situation of the shi mouse, which cannot succeed in anything. Advancing in such a condition is to adhere to the right path but still dangerous, so it says "advancing like the shi mouse, the path is dangerous."

○注“履非其位”至“無所守也”。○正義曰：“晉如鼫鼠無所守也”者，蔡邕《勸學篇》云：“鼫鼠五能不成一伎術。”《注》曰：“能飛不能過屋，能綠不能窮木，能遊不能度谷，能穴不能掩身，能走不能先人。”《本草經》云：“螻蛄一名鼫鼠”，謂此也。鄭引《詩》云：“碩鼠碩鼠，無食我黍。”謂大鼠也。陸機以為“雀鼠”。案：王以為“無所守”，蓋五伎者當之。

Kong Yingda continued to explain Wang Bi's commentary from "fuli fei qi wei" to "wu suo shou ye," elaborating on the phrase "jin ru shi shu wu suo shou ye." Cai Yong's "Quan Xue Pian" states that "shi shu has five skills but none mastered," and his commentary lists: "can fly but cannot pass over a roof, can climb but cannot reach the tree top, can swim but cannot cross a valley, can dig but cannot hide, can run but cannot outrun a person." The "Ben Cao Jing" says "lou gu is also called shi shu," referring to this creature. Zheng Xuan cites the "Shi Jing · Wei Feng · Shuo Shu" "shuo shu shuo shu, wu shi wo shu," interpreting it as a large rat; Lu Ji thought it referred to "que shu." According to Wang Bi, interpreting it as "wu suo shou," probably refers to the idea of having five skills but none mastered.

《象》曰：“鼫鼠貞厲”，位不當也。六五：悔亡。失得勿恤，往，吉，無不利。柔得尊位，陰為明主，能不用察，不代下任也。故雖不當位，能消其悔。“失得勿恤”，各有其司，術斯以往，“無不利”也。

The Image Commentary says: "The鼫 mouse is steadfast and perilous," because nine in the fourth is in an inappropriate position. The text says: regret disappears; there is no need to worry about gain or loss, going forward is auspicious, and there is no disadvantage. Wang Bi's commentary explains: six in the fifth, with a yao of yin, attains a position of honor, and with a nature of yin and softness, becomes the master of brightness. It does not exert its sharp discernment, nor does it take over the duties of subordinates. Therefore, although its position is inappropriate, it can eliminate regret. The phrase "do not worry about gain or loss" means that each has their own duties; following this path leads to "no disadvantage."

[疏]“《象》曰鼫鼠”至“無不利”。○正義曰：“悔亡失得勿恤往吉無不利”者，居不當位，悔也。“柔得尊位，陰為明主”，能不自用其明，以事委任於下，故得“悔亡”。既以事任下，委物責成，失之與得，不須憂恤，故曰“失得勿恤”也。能用此道，所往皆吉而無不利，故曰“往吉無不利”也。

Kong Yingda explained in his commentary on the passage from the Image Commentary from "sheshu" to "wu bu li" that the phrase "hui wang shi de wu xu wang ji wu bu li" means that the line six in the fifth position is not in the proper position and should originally have regret. However, since it is "rou de zun wei, yin wei ming zhu," meaning a soft line occupies a noble position and a yin line becomes a wise ruler, it can refrain from using its own discernment and entrusts the affairs to subordinates, thus achieving "hui wang." Since it entrusts the tasks to others and holds them accountable for results, whether success or failure, there is no need to worry, hence "shi de wu xu." By following this approach, wherever it goes, it will be auspicious and without any inappropriateness, hence "wang ji wu bu li."

《象》曰“失得勿恤”，往有慶也。[疏]正義曰：“有慶”者，委任得人，非惟自得無憂，亦將人所慶說，故曰“有慶”也。上九：晉其角，維用伐邑。厲吉無咎，貞吝。處進之極，過明之中，明將夷焉，巳在乎角，在猶進之，非亢如何？失夫道化無為之事，必須攻伐，然後服邑，危乃得吉，吉乃無咎。用斯為正，亦以賤矣。

The Image Commentary says: "Lose or gain, do not worry," going forward will bring joy. Kong Yingda explains that what is meant by "there is joy" is that when the right person is entrusted with responsibility, not only will the person themselves be free from worry, but also the people will rejoice and be happy, hence it is called "there is joy." The text of the upper ninth line says: reaching the position of the horn, it can only be used to attack one's own territory; after experiencing danger and then achieving good fortune, there is no fault, taking this as the correct way leads to regret. Wang Bi's annotation explains that the upper ninth line is at the top of advancement, having exceeded the bright central position, the brightness is about to be harmed; having already reached the position of the horn, to go further at this point is not called lofty, but what else? It has lost the method of governing through moral teaching and non-action, and must resort to military force in order to make the territory submit; experiencing danger before achieving good fortune, achieving good fortune without fault. Taking this as the correct way is indeed somewhat lowly.

[疏]“上九，晉其角”至“貞吝”。○正義曰：“晉其角”者，西南隅也。上九處晉之極，過明之中，其猶日過於中，巳在於角而猶進之，故曰“進其角”也。“維用伐邑”者，在角猶進，過亢不巳，不能端拱無為，使物自服，必須攻伐其邑，然後服之，故云“維用伐邑”也。“厲吉無咎貞吝”者，兵者凶器，伐而服之，是危乃得吉，吉乃無咎，故曰“厲吉無咎”。以此為正，亦以賤矣，故曰“貞吝”也。《象》曰：“維用伐邑”，道未光也。[疏]正義曰：“道未光也”者，用伐乃服，雖得之，其道未光大也。

Kong Yingda explained the phrase "Jin qi jiao" to "Zhen lin" in the line "Shang Jiú," stating that "jiao" refers to the southwest corner of a building. The line "Shang Jiú" is at the top of the Jian hexagram, having surpassed the central position of illumination, like the sun having passed the zenith; it has already reached the position of the corner but still moves forward, hence "Jin qi jiao." Regarding "Wei yong fa yi," it means that even when in the corner position, one still advances, becoming overly exalted and not stopping, thus unable to remain inactive and let things naturally submit. Therefore, one must attack one's own territory to make others submit, hence "Wei yong fa yi." As for "Li ji wu zuo Zhen lin," weapons are dangerous things; by using force, people submit, which means first there is danger, then good fortune, and thus no fault, hence "Li ji wu zuo." Taking this as the correct path is considered too lowly, hence "Zhen lin." The Image Commentary says: "Wei yong fa yi" indicates that the path is not yet broad. Kong Yingda further explained that "Dao wei guang ye" means that people submit through attack, although the purpose is achieved, the path is still not bright and grand.

離下坤上。明夷：利艱貞。[疏]正義曰：“明夷”，卦名。夷者，傷也。此卦日入地中，明夷之象。施之於人事，闇主在上，明臣在下，不敢顯其明智，亦明夷之義也。時雖至闇，不可隨世傾邪，故宜艱難堅固，守其貞正之德。故明夷之世，利在艱貞。

The hexagram Mingyi consists of the trigram Li below and Kun above. The classic text says: "Mingyi is favorable for maintaining uprightness in adversity." Kong Yingda explains: "Mingyi" is the name of the hexagram, and "yi" means injury. This hexagram symbolizes the sun sinking below the earth, which perfectly matches the meaning of "Mingyi." When applied to human affairs, it represents a dark ruler at the top and a wise minister at the bottom, with the minister refraining from displaying his wisdom and talent. This is also the meaning of "Mingyi." Although the times may be extremely dark, one should not follow the crowd into wrongdoing. Therefore, one should remain firm and upright in adversity. Hence, in the era of Mingyi, it is advantageous to be steadfast in uprightness.

《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。[疏]“《彖》曰明入地中”至“箕子以之”。正義曰：“明入地中明夷”者，此就二象以釋卦名，故此及《晉卦》皆《彖》、《象》同辭也。“內文明而外柔順，以蒙大難，文王以之”者，既釋明夷之義，又須出能用“明夷”之人，內懷文明之德，撫教六州，外執柔順之能，三分事紂，以此蒙犯大難，身得保全，惟文王能用之，故云“文王以之”。

The Commentary on the Judgment says: Light entering the earth, this is called Mingyi; innerly possessing the virtue of civilization and externally showing gentleness, thus suffering great difficulties, King Wen did this; "advantageous to endure hardship and maintain uprightness" means to conceal one's brightness; facing internal peril yet maintaining upright intentions, Ji Zi did this. Kong Yingda provided a commentary from "The Commentary on the Judgment says light entering the earth" to "Ji Zi did this," explaining: what is meant by "light entering the earth, Mingyi" is to explain the meaning of the hexagram by referring to the physical phenomena of the upper and lower trigrams, so this hexagram and the hexagram Jin both use the same wording in the Commentary on the Judgment and the Image Commentary. What is meant by "innerly civilized and externally gentle, thus suffering great difficulties, King Wen did this" is both explaining the meaning of Mingyi and citing a person who can apply the way of Mingyi: King Wen internally possessed the virtue of civilization, pacifying and educating the six states' feudal lords; externally maintained gentle ability, even with a two-thirds share of the world he still served King Zhou of Shang. By maintaining such a stance, he endured great difficulties yet preserved himself, only King Wen could do this, hence it is said "King Wen did this."

“利艱貞晦其明也”者，此又就二體釋卦之德。明在地中，是“晦其明”也。既處“明夷”之世，外晦其明，恐陷於邪道，故利在艱固其貞，不失其正，言所以“利艱貞”者，用“晦其明”也。“內難而能正其志箕子以之”者，既“釋艱貞”之義，又須出能用艱貞之人，內有險難，殷祚將傾，而能自正其志，不為而邪乾，惟箕子能用之，故云：“箕子以之”。

Kong Yingda continued to explain: the phrase "li jian zhen hui qi ming ye" is interpreted from the perspective of the two trigrams composing this hexagram, explaining its moral quality. The light is hidden in the earth, which is precisely "hui qi ming." Since one is in a world of "ming yi" (darkness), one must conceal one's brightness externally, yet fears falling into wrong paths, so it is advantageous to remain steadfast and upright in hardship; this means that the reason for "li jian zhen" is precisely to employ the method of "hui qi ming." The phrase "nei nan er neng zheng qi zhi ji zi yi zhi zhi" both explains the meaning of "jian zhen" and requires the example of a person who can apply the way of "jian zhen": Ji Zi was in internal difficulties, and the dynasty of Yin was about to collapse, yet he could maintain his correct aspirations and not be disturbed by wrongdoings. Only Ji Zi could do this, hence the statement "ji zi yi zhi."

《象》曰：“明入地中，明夷”，君子以蒞眾，蒞眾顯明，蔽偽百姓者也。故以蒙養正，以“明夷”蒞眾。[疏]“《象》曰”至“君子以蒞眾”。正義曰：“蒞眾顯明，蔽偽百姓者也”。所以君子能用此“明夷”之道，以臨於眾，冕旒垂目，黈纊塞耳，無為清靜，民化不欺。若運其聰明，顯其智慧，民即逃其密網，奸詐愈生，豈非藏明用晦，反得其明也？故曰“君子以蒞眾，用晦而明”也。用晦而明。藏明於內，乃得明也。顯明於外，巧所辟也。

The Image Commentary says: "Light entering the earth, Mingyi," meaning that the wise man takes this image as a model for governing the people. Wang Bi's commentary explains that governing the people by displaying one's discernment too openly will lead the people to resort to deceit and concealment. Therefore, one should follow the approach of the Qiong hexagram, which cultivates the right path through a state of ignorance, and apply the principle of Mingyi to govern the people. Kong Yingda, in his commentary on the passage from "The Image says" to "the wise man governs the people," elaborates that because "governing the people with clarity leads to concealment and deceit," the wise man can employ the principle of Mingyi to rule the people. He describes how the sovereign wears a crown with pearls hanging in front and ear plugs in his ears, remaining inactive and serene, so that the people are naturally influenced and do not deceive. If one constantly displays intelligence and shows off wisdom, the people will find ways to evade the tight net of laws, and deceitful acts will only increase. Is this not precisely showing that by concealing light and using obscurity, one can achieve true clarity? Therefore, it is said, "the wise man governs the people by using obscurity to achieve clarity." The Image Commentary continues by saying that using obscurity leads to clarity. Wang Bi's commentary explains that true clarity comes from concealing light within, while displaying light openly is precisely what the cunning and deceitful seek to avoid and exploit.

初九：明夷于飛，垂其翼。君子子行，三日不食。有攸往，主人有言。明夷之主，在於上六。上六為至闇者也。初處卦之始，最遠於難也。遠難過甚，“明夷”遠遯，絕跡匿形，不由軌路，故曰“明夷于飛”。懷懼而行，行不敢顯，故曰“垂其翼”也。尚義而行，故曰“君子于行”也。志急於行，飢不遑食，故曰“三日不食”也。殊類過甚，以斯適人，人心疑之，故曰“有攸往，主人有言”。

The text says: "In the time of Ming Yi, it is like a bird flying high, hanging down its wings; the gentleman is on the road, not eating for three days; if he goes somewhere, the master will speak ill of him." Wang Bi's commentary explains: In the Ming Yi hexagram, the main line is the sixth at the top. The sixth at the top is the most dark and obscured. The nine at the beginning is at the start of the hexagram and is farthest from misfortune. Because it avoids misfortune too thoroughly, in the time of Ming Yi, it flees far away, cutting off its traces, concealing its appearance, and not taking the normal path, so it is said "Ming Yi yu fei." It moves with fear, not daring to show itself, so it is said "chui qi yi." It departs in accordance with righteousness, so it is said "junzi yu xing." Its mind is urgently eager to go, so it does not even have time to eat when hungry, so it is said "san ri bu shi." It is so different from others, and its behavior is too peculiar, so when it goes to someone else, people are doubtful, so it is said "you you wang, zhu ren you yan."

[疏]“初九明夷于飛”至“主人有言”。○正義曰：“明夷于飛”者，明夷是至闇之卦。上六既居上極，為明夷之主。云“飛”者，借飛鳥為喻，如鳥飛翔也。初九處於卦始，去上六最遠，是最遠於難。“遠難過甚，明夷遠遯，絕跡匿形，不由軌路”，高飛而去，故曰“明夷于飛”也。“垂其翼”者，飛不敢顯，故曰“垂其翼”也。“君子于行三日不食”者，“尚義而行”，故云“君子于行”。“志急於行，飢不遑食”，故曰“三日不食”。“有攸往，主人有言”者，“殊類過甚，以此適人”，人必疑怪而有言，故曰“有攸往，主人有言”。

Kong Yingda explained the line statement from "Ming Yi Yu Fei" to "Zhu Ren You Yan" for the initial nine, saying: the phrase "Ming Yi Yu Fei" refers to the fact that Ming Yi is a very dark hexagram. Since the upper six is located at the top of the hexagram, it is the main line of Ming Yi, that is, the most dark ruler. The line statement says "fei," which uses a flying bird as a metaphor, like a bird flapping its wings and flying. The initial nine is at the beginning of the hexagram, farthest from the upper six, thus the line farthest from misfortune; because it "is too far from misfortune, Ming Yi has completely hidden away, completely concealed its form, and does not follow the proper path," avoiding it so thoroughly and flying away so high, so it is said "Ming Yi Yu Fei." The phrase "chui qi yi" means that when it flies, it does not display itself, so it is said "chui qi yi." The phrase "jun zi yu xing san ri bu shi" is because it "still upholds righteousness and acts accordingly," leaving to preserve righteousness, so it is said "jun zi yu xing"; also because "its will is urgent, so it does not have time to eat," rushing to travel without time to eat, so it is said "san ri bu shi." The phrase "you you wang, zhu ren you yan" is because it "differs too much from others, and thus goes to someone else," its behavior is too different from ordinary people, so when it goes to someone else, that person will doubt and speak ill, so it is said "you you wang, zhu ren you yan."

《象》曰：“君子于行”，義不食也。[疏]正義曰：“義不食也”者，君子逃難惟速，故義不求食也。六二：明夷，夷于左股，用拯馬壯，吉。“夷于左股”，是行不能壯也。以柔居中，用夷其明，進不殊類，退不近難，不見疑憚，“順以則”也，故可用拯馬而壯吉也。不垂其翼，然後乃免也。

The Image Commentary says: "The gentleman in action," according to the meaning, is so absorbed in his duty that he does not think about eating. Kong Yingda explains that "not eating due to righteousness" means the gentleman prioritizes escaping hardship over personal comfort, thus according to righteousness, he does not seek food. The text at line six-two says: In the time of Mingyi, the left leg is injured; a strong horse is used for assistance, which is auspicious. Wang Bi's annotation explains: "Injured on the left thigh" means the movement is not strong. Line six-two, with a yao of flexibility in the central position, uses a strategy of concealment to reduce its brightness. When advancing, it does not differ too much from others; when retreating, it does not approach danger closely. Thus, it is not suspected or feared, which is exactly what the Image Commentary refers to as "following the principle." Therefore, it can use a strong horse to save itself and achieve auspiciousness. It does not need to be like line initial-nine, which "lowers its wings" to escape, and only then avoids calamity.

[疏]正義曰：“明夷夷于左股”者，左股被傷，行不能壯。六二“以柔居中，用夷其明”，不行剛壯之事者也，故曰“明夷夷于左股”。莊氏云：“言左者，取其傷小。”則比夷右未為切也。“夷于左股”，明避難不壯，不為闇主所疑，猶得處位，不至懷懼而行，然後徐徐用馬，以自拯濟而獲其壯吉也，故曰“用拯馬壯吉”也。

Kong Yingda explains: The phrase "ming yi yi yu zuo gu" refers to an injury on the left leg, which makes walking weak and difficult. The line "liu er yi rong ju zhong, yong yi qi ming" describes someone who is gentle and stays in the center, not engaging in strong or fierce actions. Therefore, it is said "ming yi yi yu zuo gu." Zhuang氏 says: "The mention of 'left' indicates that the injury is less severe." From this, it seems that compared to an injury on the right leg, it is not as close to the vital part. "Yi yu zuo gu" shows that when facing difficulties, one does not act forcefully, thus avoiding suspicion from a dark-minded ruler and preserving one's position, unlike the case of initial nine, who is fearful and flees hastily. Then, one calmly uses a horse to rescue, thus achieving a fortunate outcome of strength, hence "yong zhang ma zhuang ji."

《象》曰：六二之“吉”，順以則也。順之以則，故不見疑。[疏]正義曰：“順以則也”者，言順闇主之則，不同初九，殊類過甚，故不為闇主所疑，故得拯馬之吉也。

The Image Commentary says: Six in the Second is auspicious because it is gentle and conforms to the right way. Wang Bi's commentary says: Being obedient and conforming to the law, thus not being suspected. Kong Yingda elaborates: The phrase "gentle and conforming to the right way" means that Six in the Second obeys the rules established by the dark ruler, unlike Nine at the Beginning, which is overly different from the people and behaves in an unusual way, thus not being suspected by the tyrant, and thus attains the auspiciousness of "rescuing the horse."

九三：明夷于南狩，得其大首，不可疾貞。處下體之上，居文明之極，上為至晦，入地之物也。故夷其明，以獲南狩，得大首也。“南狩”者，發其明也。既誅其主，將正其民。民之迷也，其日固巳久矣。化宜以漸，不可速正，故曰“不可疾貞”。

The text at Nine in the Third says: At the time of Mingyi, heading south to hunt, capturing the chief villain, but one must not rush to establish correctness. Wang Bi's commentary explains: Nine in the Third is at the top of the lower trigram, residing at the peak of the trigram Li, which represents civilization. Upper Six is the most obscure aspect, precisely the thing that has sunk into the earth. Therefore, Nine in the Third first conceals its brightness, using the southern hunting expedition to capture the chief villain. The phrase "southern hunting" refers to the manifestation of its brightness. Having already eliminated the tyrant, the next step is to correct his people; however, the people have been confused and lost the right path for a long time, so education should proceed gradually, and one must not rush to establish correctness, hence the saying "do not hurry to establish correctness."

[疏]“九三明夷于南狩”至“不可疾貞”。○正義曰：南方，文明之所。狩者，征伐之類。“大首”謂闇君。“明夷于南狩得其大首”者，初藏明而往，託狩而行，至南方而發其明也。九三應於上六，是明夷之臣發明以徵闇君，而得其“大首”，故曰“明夷于南狩得其大首”也。“不可疾貞”者，既誅其主，將正其民，民迷日久，不可卒正，宜化之以漸，故曰“不可疾貞”。

Kong Yingda explained in his commentary on "From 'Bright Disaster in Southern Hunt' to 'Not Suitable for Immediate Devotion'", saying that the south is the direction of civilization, and "hunting" refers to military campaigns. "Great Head" refers to an ignorant ruler. The phrase "Bright Disaster in Southern Hunt and Obtaining the Great Head" means that the Nine in the Third initially concealed its brightness and set out, pretending to go hunting while actually marching to war. When reaching the south, it then revealed its brightness. The Nine in the Third corresponds with the Six at the Top, which is the situation of a virtuous minister in the era of Bright Disaster, exerting wisdom to attack the ignorant ruler and thus capturing the "Great Head." Therefore, it is said, "Bright Disaster in Southern Hunt and Obtaining the Great Head." As for "Not Suitable for Immediate Devotion," it means that after eliminating the ignorant ruler, one must then correct his people. The people have been confused for a long time, and cannot be corrected suddenly; they should be gradually guided, hence "Not Suitable for Immediate Devotion."

《象》曰：“南狩”之志，乃得大也。去闇主也。[疏]正義曰：志欲除闇，乃得“大首”，是其志大得也。

The Image Commentary says: The aspiration of Nine in the Third, "to tour southward for inspection," thus gains great success. Wang Bi's annotation explains: What Nine in the Third seeks to remove is precisely the dark and incompetent ruler. Kong Yingda's commentary further elaborates: The aspiration of Nine in the Third has always been to eliminate darkness, and now it has indeed captured the "great chief" (the principal villain), demonstrating that its aspiration has achieved great realization.

六四：入于左腹，獲明夷之心，于出門庭。左者，取其順也。入于左腹，得其心意，故雖近不危。隨時闢難，門庭而巳，能不逆忤也。[疏]正義曰：“入于左腹獲明夷之心”者，凡右為用事也。從其左不從其右，是卑順不逆也。“腹”者，事情之地。六四體柔處坤，與上六相近，是能執卑順“入于左腹”，獲明夷之心意也。“于出門庭”者，既得其意，雖近不危，隨時避難，門庭而巳，故曰“于出門庭”。《象》曰：“入于左腹”，獲心意也。[疏]正義曰：“獲心意”者，心有所存，既不逆忤，能順其正，故曰“獲心意”也。

The line statement of the fourth line says: Enter the left abdomen, and discover the mind of the ruler of Mingyi, then go out from the gate. Wang Bi's commentary explains: Taking 'left' refers to its meaning of softness and compliance; entering the left abdomen allows one to understand the other's mind, so even though one is close by, there is no danger; following the situation to avoid calamity, one only needs to move within the gate area, because he can act without opposing the superior's will. Kong Yingda's commentary further explains: The phrase 'entering the left abdomen and obtaining the mind of Mingyi' refers to the fact that 'right' indicates being in power and handling affairs, while the fourth line complies with the left and does not go to the right, which shows its humble and compliant nature, not opposing. 'Abdomen' refers to the inner workings of matters. The fourth line, being a soft line in the earth structure, is adjacent to the sixth line above, which represents an incompetent ruler, and thus is able to maintain humility and compliance by 'entering the left abdomen,' thereby understanding the mind of the ruler of Mingyi. The phrase 'going out from the gate' means that after understanding the ruler's mind, although close to the incompetent ruler, there is no danger, and one only needs to avoid calamity at the right time, moving in and out of the gate area. The Image Commentary says: 'Entering the left abdomen' refers to the fourth line understanding the mind of the incompetent ruler. Kong Yingda's commentary says: The phrase 'obtaining the mind' refers to the fourth line maintaining its own principles, not opposing the incompetent ruler, and thus 'obtaining the mind.'

六五：箕子之明夷，利貞。最近於晦，與難為比，險莫如茲。而在斯中，猶闇不能沒，明不可息，正不憂危，故“利貞”也。[疏]正義曰：“箕子之明夷”者，六五最比闇君，似箕子之近殷紂，故曰“箕子之明夷”也。“利貞”者，箕子執志不回，“闇不能沒，明不可息，正不憂危”，故曰“利貞”。《象》曰：箕子之貞，明不可息也。[疏]正義曰：“明不可息也”者，息，滅也。《象》稱“明不可滅”者，明箕子能保其貞，卒以全身，為武王師也。

The Line Statement of the Fifth Line says: Like Guizi, who concealed his brightness in an era of obscured light, it is appropriate to maintain uprightness. Wang Bi's commentary explains: The Fifth Line is closest to the dark Upper Six, and is adjacent to calamity; no danger is greater than this. Yet, though in such a situation, darkness cannot obscure him, and brightness does not cease; thus, maintaining uprightness does not lead to fear or peril, hence it says "favorable to uprightness." Kong Yingda's commentary further explains: The phrase "Guizi's obscured brightness" refers to the Fifth Line being closest to the昏君 (dark ruler), just as Guizi was in the presence of King Zhou of Shang, hence it is called "Guizi's obscured brightness." The term "favorable to uprightness" refers to Guizi holding fast to his aspirations without turning back, as Wang Bi said, "darkness cannot obscure him, brightness does not cease, thus maintaining uprightness does not lead to fear or peril," hence it says "favorable to uprightness." The Image Commentary says: Guizi's uprightness shows that his inner brightness cannot be extinguished. Kong Yingda's commentary says: The phrase "brightness cannot be extinguished" means "extinguished" is "xi," and the Image Commentary says "brightness cannot be extinguished," indicating that Guizi was able to preserve his uprightness, ultimately escaping unscathed, and later became the teacher of King Wu of Zhou.

上六：不明晦，初登于天，後入于地。處明夷之極，是至晦者也。本其初也，在乎光照，轉至於晦，遂入於地。[疏]正義曰：“不明晦”者，上六居明夷之極，是至闇之主，故曰“不明而晦”，“本其初也”。其意在於光照四國，其後由乎無不明，“遂入於地”，謂見誅滅也。《象》曰：“初登于天”，照四國也。後入于地，失則也。[疏]正義曰：“失則”者，由失法則，故誅滅也。

The Line Statement of the Sixth at the Top says: Not emitting light but entirely dark, initially rising into the sky, finally falling into the earth. Wang Bi's commentary explains: The Sixth at the Top is at the extreme of the Mingyi hexagram, being the most dark; investigating its beginning, it was originally still radiating light, later turning towards darkness, finally falling into the earth. Kong Yingda's commentary further explains: The phrase "not emitting light but darkness" refers to the Sixth at the Top being at the extreme of Mingyi, being the most dark ruler, thus saying "not emitting light but returning to darkness"; "investigating its beginning" originally meant illuminating the four directions, but later, since there was no light left, "finally falling into the earth" refers to being destroyed. The Image Commentary says: "Initially rising into the sky" refers to having once illuminated the four directions; "finally falling into the earth" refers to losing the rule of a sovereign. Kong Yingda's commentary says: The phrase "losing the rule" is due to losing the rule of a sovereign, thus suffering destruction.

離下巽上。家人：利女貞。家人之義，各自脩一家之道，不能知家外他人之事也。統而論之，非元亨利君子之貞，故“利女貞”。其正在家內而巳。[疏]正義曰：“家人”者，卦名也。明家內之道，正一家之人，故謂之“家人”。“利女貞”者，既修家內之道，不能知家外他人之事。統而論之，非君子丈夫之正，故但言“利女貞”。

The hexagram Family has the lower trigram Li (Fire) and the upper trigram Xun (Wind). The hexagram statement says: Family, it is appropriate for women to maintain proper conduct. Wang Bi's commentary explains: The meaning of "Family" is that each person should cultivate the way of their own family and not interfere with matters outside their family. In summary, it does not belong to the category of "originally prosperous and beneficial," which refers to the virtue of a gentleman, so it only says "beneficial for a woman to maintain proper conduct," indicating that its proper way is confined within the family. Kong Yingda's commentary further explains: "Family" is the name of this hexagram, and this hexagram elucidates the way of managing a family and rectifying the members within it, hence it is called "Family." As for "beneficial for a woman to maintain proper conduct," since what is cultivated is only the way within the family, it does not extend to matters outside the family. In summary, it is not the proper way of a gentleman outside the family, hence it only says "beneficial for a woman to maintain proper conduct."

《彖》曰：家人，女正位乎內，謂二也。男正位乎外。謂五也。家人之義，以內為本，故先說女也。[疏]“《彖》曰”至“男正位乎外”。○正義曰：此因二、五得正以釋“家人”之義，並明女貞之旨。家人之道，必須女主於內，男主於外，然後家道乃立。今此卦六二柔而得位，是女正位乎內也。九五剛而得位，是男正位乎外也。家人“以內為本，故先說女也”。

The Commentary on the Judgment says: The Hexagram of the Family, the woman is properly positioned within -- Wang Bi's commentary explains: this refers to the Second Line; the Commentary on the Judgment also says: the man is properly positioned outside -- Wang Bi's commentary explains: this refers to the Fifth Line. The principles of family governance take the inner household as the foundation, so it first speaks of the woman. Kong Yingda's commentary elaborates on the section from "Family" to "the man is properly positioned outside" in the Commentary on the Judgment: this uses the proper positions of the Second and Fifth Lines to explain the meaning of "Family," and to clarify the meaning of "favoring the woman's constancy." The way of family governance requires the woman to manage the inner household and the man to manage the outer affairs, only then can the family be properly established. In this hexagram, the Second Line, a yin line in a yin position, is properly positioned, which is "the woman is properly positioned within"; the Fifth Line, a yang line in a yang position, is properly positioned, which is "the man is properly positioned outside." The way of the Family "takes the inner household as the foundation, so it first speaks of the woman."

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。[疏]“男女正”至“天下定矣”。○正義曰：“男女正天地之大義也”者，因正位之言，廣明家人之義乃道均二儀，故曰“天地之大義也”。“家人有嚴君焉父母之謂”者，上明義均天地，此又言道齊邦國。父母一家之主，家人尊事，同於國有嚴君，故曰“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”者，此嘆美正家之功，可以定於天下，申成道齊邦國。既家有嚴君，即父不失父道，乃至婦不失婦道，尊卑有序，上下不失，而後為家道之正。各正其家，無家不正，即天下之治定矣。

The Commentary on the Judgment continues to say: men and women each fulfill their proper roles, which is the great principle of heaven and earth. A family has a strict and righteous leader -- Wang Bi's commentary explains that this refers to the parents. The Commentary on the Judgment also says: the father fulfills the father's duty, the son the son's duty, the elder brother the elder brother's duty, the younger brother the younger brother's duty, the husband the husband's duty, and the wife the wife's duty; when this is so, the family is properly ordered. When every family is properly ordered, the whole world will be at peace. Kong Yingda's commentary on the section from "men and women fulfill their proper roles" to "the world is at peace" explains: what is meant by "men and women fulfill their proper roles, which is the great principle of heaven and earth" is a continuation of the previous discussion on "correct positions," expanding and clarifying the meaning of the family's principles, which can be compared with the principles of heaven and earth. What is meant by "the family has a strict leader, referring to the parents" is that the principles of the family are equivalent to those of heaven and earth, and here it is said that the family can be compared with a state. The parents are the head of the family, and the whole family respects and serves them, just as a state has a strict and righteous ruler. Therefore, it is said, "the family has a strict leader, referring to the parents." What is meant by "the father is a father, the son a son, the elder brother an elder brother, the younger brother a younger brother, the husband a husband, and the wife a wife, and then the family is properly ordered; when the family is properly ordered, the world is at peace" is a praise of the merit of properly ordering the family, which can bring peace to the world, reinforcing the meaning that the family can be compared with a state. Since there is a strict leader in the family, the father does not fail in his role as a father, until the wife does not fail in her role as a wife. There is proper hierarchy, and each person fulfills their duty, and only then is the family properly ordered. When every family is properly ordered and none is disorderly, the world will be at peace.

《象》曰：風自火出，家人。由內以相成熾也。[疏]正義曰：巽在離外，是風從火出。火出之初，因風方熾。火既炎盛，還復生風。內外相成，有似家人之義。故曰“風自火出家人”也。

The Great Image Commentary says: Wind arises from fire, which is the image of the Family hexagram. Wang Bi's annotation explains: This is due to mutual assistance from within leading to flourishing. Kong Yingda's commentary further elaborates: The wind trigram, Xun, is outside the fire trigram, Li, which signifies wind arising from fire. When fire is just beginning to burn, it relies on wind to become strong; once fire is already intense, it in turn produces wind. Thus, internal and external elements mutually support each other, resembling the mutual support between family members. Therefore, it is said, "Wind arises from fire, Family."

君子以言有物而行有恆。家人之道，脩於近小而不妄也。故君子以言必有物而口無擇言，行必有恆而身無擇行。[疏]正義曰：物，事也。言必有事，即口無擇言。行必有常，即身無擇行。正家之義，修於近小。言之與行，君子樞機。出身加人，發邇化遠，故舉言行以為之誡。言既稱物，而行稱“恆”者，發言立行，皆須合於可常之事，互而相足也。

The Great Image Commentary continues to say: the gentleman thus makes his words have real content and his actions have constant principles. Wang Bi's commentary explains: the way of governing a family is to start from small details nearby and not act recklessly, so the gentleman's words must certainly have real matters, and thus his mouth does not need to choose or scrutinize words; his actions must certainly have constant principles, and thus his body does not need to choose or scrutinize actions. Kong Yingda's commentary further explains: "things" refer to matters. Speaking with real matters means "words without need for selection"; acting with constant principles means "actions without need for selection." Rectifying the principles of the family must start from small details nearby, and speech and action are the key aspects of the gentleman. From oneself, he extends to others, starting from near and influencing far. Therefore, speech and action are cited as warnings. On one side, speech is about "having things," and on the other, action is about "having constancy." In reality, whether speaking or acting, both must conform to matters that can be followed for a long time. The two sides are mutually reinforcing and complementary.

初九：閒有家，悔亡。凡教在初而法在始，家瀆而後嚴之，志變而後治之，則“悔”矣。處家人之初，為家人之始，故宜必以“閒有家”，然後“悔亡”也。[疏]正義曰：治家之道，在初即須嚴正，立法防閒。若黷亂之後，方始治之，即有悔矣。初九處家人之初，能防閒有家，乃得“悔亡”，故曰“閒有家，悔亡”也。《象》曰：“閒有家”，志未變也。[疏]正義曰：“志未變也”者，釋在初防閒之義。所以在初防閒其家者，家人志未變黷也。

The Line Statement of the first line, "Initial Nine," says: Establishing precautions for the family at the beginning will eliminate regret. Wang Bi's commentary explains: All teaching should begin at the start, and all laws should be established at the beginning. If one waits until the family has become careless and disorderly before imposing strict discipline, or waits until people's hearts have changed before rectifying matters, regret will arise. The first line of the Family hexagram is the beginning of family governance, so it is necessary to use the method of "establishing precautions for the family," thereby achieving "elimination of regret." The Image Commentary says: "Establishing precautions for the family" is because the family's aspirations have not yet turned bad. Kong Yingda's commentary explains: The phrase "aspirations have not yet changed" is to explain the reasoning for establishing precautions at the beginning. The reason for establishing precautions at the beginning is that the family's aspirations have not yet become careless or corrupt.

六二：無攸遂，在中饋，貞吉。居內處中，履得其位，以陰應陽，盡婦人之正，義無所必，遂職乎“中饋”，巽順而巳，是以“貞吉”也。[疏]正義曰：六二履中居位，以陰應陽，盡婦人之義也。婦人之道，巽順為常，無所必遂。其所職主，在於家中饋食供祭而已，得婦人之正吉，故曰“無攸遂在中饋貞吉”也。《象》曰：六二之“吉”，順以巽也。[疏]正義曰：舉爻位也。言“吉”者，明其以柔居中而得正位，故能順以巽而獲吉也。

The line statement of the second line says: There is nothing to take initiative in achieving, only managing food and worship at home, and maintaining uprightness brings good fortune. Wang Bi's commentary explains: The sixth line two is in the middle of the inner trigram and occupies the proper position, standing in the right place, with a yin and flexible line responding to the yang of the ninth line five, fulfilling the proper way of a woman; in terms of morality, there is nothing that must be personally realized, only fulfilling the duty of 'middle kitchen', being gentle and yielding, hence 'uprightness brings good fortune'. Kong Yingda's commentary further explains: The sixth line two is in the middle position and occupies the proper place, with yin responding to yang, fulfilling the moral duty of a woman. The way of a woman is usually gentle and yielding, without needing to take independent action; what she is responsible for is only managing food and worship at home, thus achieving the proper way of a woman and obtaining good fortune, hence saying 'nothing to achieve, in the middle kitchen, uprightness brings good fortune'. The Image Commentary says: The reason the sixth line two is fortunate is because it is gentle and yielding and humble. Kong Yingda's commentary says: Here, the line position is first mentioned. Saying 'good fortune' indicates that the sixth line two, with a yin line in the middle and occupying the proper position, can be gentle, yielding, and humble, thus obtaining good fortune.

九三：家人嗃嗃，悔厲，吉。婦子嘻嘻，終吝。以陽處陽，剛嚴者也。處下體之極，為一家之長者也。行與其慢，寧過乎恭；家與其瀆，寧過乎嚴。是以家人雖“嗃嗃悔厲”，猶得其道。“婦子嘻嘻”，乃失其節也。[疏]正義曰：“嗃嗃”，嚴酷之意也。“嘻嘻”，喜笑之貌也。九三處下體之上，為一家之主，以陽處陽，行剛嚴之政，故“家人嗃嗃”。雖復嗃嗃傷猛，悔其酷厲，猶保其吉，故曰“悔厲吉”。若縱其婦子慢黷嘻嘻，喜笑而無節，則終有恨辱，故曰“婦子嘻嘻終吝”也。《象》曰：“家人嗃嗃”，未失也。“婦子嘻嘻”，失家節也。[疏]正義曰：“未失也”者，初雖悔厲，似失於猛，終無慢黷，故曰：“未失也”。“失家節”者，若縱其嘻嘻，初雖歡樂，終失家節也。

The text of the third line says: Governing the family with excessive strictness causes family members to be distressed and resentful. Although there is regret and danger, it still brings good fortune. If women and children laugh and play without restraint, there will eventually be regret. Wang Bi's commentary explains: The third line, being a yang line in a yang position, represents a strong and strict line. It is located at the top of the lower trigram, making it the head of the family. One should rather be overly respectful than neglectful, and rather be overly strict than lax. Therefore, although the family is distressed and resentful, with regret and danger, it still follows the right path. If women and children laugh and play without restraint, that is losing the rules. Kong Yingda's commentary further explains: "Heghe" means severe, and "xixi" means laughing. The third line is at the top of the lower trigram, making it the head of the family. Being a yang line in a yang position, it enforces strict governance, hence "the family is distressed." Although the strictness is close to harshness, causing regret and danger, it still maintains good fortune, hence "regret and danger but good fortune." If women and children are allowed to be lax and playful without restraint, eventually there will be regret and disgrace, hence "women and children laughing will eventually lead to regret." The Image Commentary says: "The family is distressed," meaning they have not yet lost the way of governing the family. "Women and children laughing," means they have lost the family's discipline. Kong Yingda's commentary says: "Not lost" refers to the beginning having regret and danger, seeming overly strict, but ultimately not being lax or disrespectful, hence "not lost." "Lost the family's discipline" refers to if one allows such laughter, beginning with joy, but ultimately losing the family's standards.

六四：富家，大吉。能以其富順而處位，故“大吉”也。若但能富其家，何足為大吉無體柔居巽，履得其位，明於家道，以近至尊，能富其家也。[疏]正義曰：富謂祿位昌盛也。六四體柔處巽，得位承五，能富其家者也。由其體巽承尊，長保祿位，吉之大者也，故曰“富家大吉”。《象》曰：“富家，大吉”，順在位也。[疏]正義曰：“順在位”者，所以致大吉，由順承於君而在臣位，故不見黜奪也。

The Line Statement of the Fourth Line says: "It brings family prosperity, which is a great blessing." Wang Bi's commentary explains: The Fourth Line, being flexible and gentle, can reside in its proper position with wealth, hence "great blessing"; if it only brings family wealth, how could it be called "great blessing" (the original text here has some errors). The Fourth Line, being gentle and residing in the trigram Xun (Wind), is in its proper position, understands the way of managing a household, and is close to the Supreme Nine in the Fifth, thus enabling the family to become prosperous. Kong Yingda's commentary further explains: "Prosperity" refers to the flourishing of official rank and honor. The Fourth Line, being gentle and residing in Xun, is in its proper position and supports the Nine in the Fifth, thus enabling family prosperity. Because it is humble and respectful, and serves the superior, it can maintain its position for a long time, which is the greatest form of blessing, hence it is said "prosperous family, great blessing." The Image Commentary says: "Prosperous family, great blessing," because it is gentle and in the proper position. Kong Yingda's commentary says: "Being gentle and in the proper position" can bring about great blessing because it is respectful and serves the sovereign while residing in the proper position as a subject, thus not being dismissed or deprived of power.

九五：王假有家，勿恤，吉。假，至也。履正而應，處尊體巽，王至斯道，以有其家者也。居於尊位，而明於家道，則下莫不化矣。父父、子子、兄兄、弟弟、夫夫、婦婦，六親和睦交相愛樂而家道正，“正家而天下定矣”。故“王假有家”，則勿恤而吉。[疏]正義曰：“王假有家”者，假，至也。九五履正而應，處尊體巽，是能以尊貴巽接於物，王至此道，以有其家，故曰“王假有家”也。“勿恤吉”者，居於尊位而明於家道，則在下莫不化之矣，不須憂恤而得吉也，故曰“勿恤吉”也。《象》曰：“王假有家”，交相愛也。[疏]正義曰：“交相愛也”者，王既明於家道，天下化之，“六親和睦，交相愛樂”也。

The line statement of the fifth line says: The king preserves his family by following this way, without worry, and it is auspicious. Wang Bi's commentary explains: "Jia" means to reach; the nine in the fifth line is on the correct position and corresponds with the six in the second. Being in a position of honor and belonging to the trigram Xun, the king reaches this way of governing the family and thus preserves his family. Being in a position of honor and understanding the way of family governance, those below are not unaffected; the father fulfills the father's duty, the son the son's duty, the elder brother the elder brother's duty, the younger brother the younger brother's duty, the husband the husband's duty, and the wife the wife's duty. The six relations are harmonious and love each other, thus the family is properly ordered. As the Commentary on the Judgment says, "Ordering the family leads to the peace of the world." Therefore, "The king reaches his family" does not require worry and brings auspiciousness. Kong Yingda's commentary further explains: "The king reaches his family," "Jia" means to reach; the nine in the fifth line is on the correct position and corresponds with the lower lines. Being in a position of honor and belonging to the trigram Xun, the king can use the way of humility and yielding to treat people. The king reaches this way and thus preserves his family, hence "The king reaches his family." As for "Without worry, auspicious," being in a position of honor and understanding the way of family governance, those below are all influenced, so there is no need to worry and auspiciousness is obtained, hence "Without worry, auspicious." The Image Commentary says: "The king reaches his family," meaning mutual love between above and below. Kong Yingda's commentary says: "Mutual love," when the king understands the way of family governance, the world is influenced, thus "the six relations are harmonious and mutually love and enjoy each other."

上九：有孚，威如，終吉。處家人之終，居家道之成，“刑于寡妻”，以著於外者也，故曰“有孚”。凡物以猛為本者則患在寡恩，以愛為本者則患在寡威，故家人之道尚威嚴也。家道可終，唯信與威。身得威敬，人亦如之。反之於身，則知施於人也。[疏]正義曰：上九處家人之終，家道大成，“刑于寡妻”，以著於外，信行天下，故曰“有孚”也。威被海內，故曰“威如”。威、信並立，上得終於家道，而吉從之，故曰“有孚威如終吉”也。《象》曰：“威如”之吉，反身之謂也。[疏]正義曰：“反身之謂”者，身得人敬則敬於人，明知身敬於人人亦敬已，反之於身則知施之於人，故曰“反身之謂”也。

The text of the upper ninth line says: Holding sincere faith and maintaining dignity, ultimately brings good fortune. Wang Bi's commentary explains: The upper ninth line is at the end of the Family hexagram, which is the time when the family's way is fully established. It can be like the saying in the "Great Ya" section of the "Book of Poetry" "Setting an example to one's wife," first setting an example for one's wife and then extending this example outward to the family and beyond. Therefore, it is said "having sincere faith." Those who rely on strength and harshness have the flaw of insufficient affection; those who rely on kindness have the flaw of insufficient dignity. Therefore, the way of governing a family should emphasize dignity. The family's way can be well concluded only through sincerity and dignity; if one gains the respect of others, one should also respect others, and by examining oneself, one understands how to act towards others. Kong Yingda's commentary further explains: The upper ninth line is at the end of the Family hexagram, when the family's way is greatly accomplished. First setting an example for one's wife and then spreading it outward, sincere faith is established throughout the world, hence it is said "having sincere faith." Dignity covers the whole world, hence it is said "dignity like that." Establishing both dignity and sincerity, the upper ninth line is able to conclude the family's way well, and good fortune follows, hence it is said "having sincere faith, dignity like that, ultimately good fortune." The "Image Commentary" says: "Dignity like that" brings good fortune, referring to examining oneself. Kong Yingda's commentary says: "Examining oneself" means that if one gains the respect of others, one should also respect others; realizing that one respects others and others will respect oneself, then by examining oneself, one knows how to act towards others, hence it is said "examining oneself."

兌下離上。睽：小事吉，[疏]正義曰：“睽”者，乖異之名，物情乖異，不可大事。大事謂與役動眾，必須大同之世，方可為之。小事謂飲食衣服，不待眾力，雖乖而可，故曰“小事吉”也。

The Hexagram Kui has the trigram Dui below and Li above. The Hexagram Statement says: "Kui, it is auspicious for small matters." Kong Yingda explains: "Kui" refers to the name of separation and discord; when human feelings and natural principles are at odds with each other, great undertakings cannot be accomplished. By "great matters," it is meant things such as initiating projects, mobilizing people, which must be done in an era of harmony between superiors and inferiors. By "small matters," it is meant things like food and clothing, which do not require collective effort. Even if there is discord, they can still be accomplished, hence it says "auspicious for small matters."

《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”。事皆相違，害之道也，何由得小事吉？以有此三德也。[疏]“《彖》曰睽動而上”至“小事吉”。○正義曰：“睽，火動而上，澤動而下，二女同居，其志不同行”者，此就二體釋卦名為“睽”之義，同而異者也。水火二物，共成烹飪，理應相濟。今火在上而炎上，澤居下而潤下，無相成之道，所以為乖。中少二女共居一家，理應同志，各自出適，志不同行，所以為異也。“說而麗乎明，柔進而上行，得中而應乎剛，是以小事吉”者，此就二體及六五有應，釋所以小事得吉。“說而麗乎明”，不為邪僻。“柔進而上行”，所之在貴。“得中而應乎剛”，非為全弱。雖在乖違之時，卦爻有此三德，故可以行小事而獲吉也。

The Commentary on the Judgment says: The Kui hexagram, fire moves upward and becomes hot, water moves downward and flows; two women live in the same house, but have different aspirations. Joy is attached to brightness, the flexible lines advance upward, occupy the central position and respond to the strong lines, thus 'small matters are auspicious'. Wang Bi's commentary explains: All things are in mutual contradiction, which is the way to cause harm, so how can small matters be auspicious? It is because the hexagram contains the above three virtues. Kong Yingda's commentary elaborates on the section from 'Kui, fire moves upward' to 'small matters are auspicious' in the Commentary on the Judgment: 'Kui, fire moves upward, water moves downward, two women live together, but their aspirations differ' refers to the explanation of the hexagram's name 'Kui' based on the upper and lower trigrams. It indicates that although they are in the same hexagram, they are different from each other. Water and fire can together achieve cooking, and by nature they should support each other. Now fire is above and moves upward, water is below and moves downward, without a way to support each other, so it is called discord. The middle woman Li and the young woman Dui live in the same house, by nature they should have the same aspirations, but they each marry, and their aspirations differ, so it is called difference. 'Joy is attached to brightness, the flexible lines advance upward, occupy the central position and respond to the strong lines, thus 'small matters are auspicious' refers to explaining why small matters are auspicious based on the upper and lower trigrams and the correspondence of the sixth line. 'Joy is attached to brightness' will not lead to wrong paths, 'the flexible lines advance upward' indicates moving towards a noble position, 'occupying the central position and responding to the strong lines' does not mean complete weakness. Although in a time of discord, the lines of the hexagram possess these three virtues, thus small matters can be auspicious.

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！睽離之時，非小人之所能用也。[疏]“天地睽而其事同也”至“時用大矣哉！”○正義曰：“天地睽而其事同”，此以下歷就天地男女萬物，廣明睽義體乖而用合也。天高地卑，其體懸隔，是“天地睽”也。而生成品物，其事則同也。“男女睽而其志通”者，男外女內，分位有別，是男女睽也。而成家理事，其志則通也。萬物殊形，各自為象，是“萬物睽”也。而均於生長，其事即類，故曰“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！”既明睽理合同之大，又嘆能用睽之人，其德不小，睽離之時，能建其用使合其通理，非大德之人，則不可也，故曰“睽之時用大矣哉”也。

The Commentary on the Judgment continues to say: Heaven and Earth are separated, yet their function of nurturing all things is the same; male and female are separated, yet their aspirations are connected; all things differ in form and are separated, yet their principles of growth are similar. The function of the Hexagram of Estrangement is truly great! Wang Bi's commentary explains: The function in a time of separation and estrangement is not something small people can accomplish. Kong Yingda's commentary elaborates on the section from "Heaven and Earth are estranged yet their affairs are the same" to "the function of the time is great indeed": What is meant by "Heaven and Earth are estranged yet their affairs are the same" is that, from here on, it successively discusses Heaven and Earth, male and female, and all things, broadly explaining the meaning of "estrangement" as separation in form yet harmony in function. Heaven is high and Earth is low, separated in form, which is "Heaven and Earth are estranged"; yet their function of generating all things is the same. What is meant by "male and female are estranged yet their aspirations are connected" is that men and women have different roles, with distinctions in status and position, which is "male and female are estranged"; yet in establishing a family and managing household affairs, their aspirations are connected. All things differ in form and each has its own image, which is "all things are estranged"; yet they all return to growth, and their affairs are of the same kind. Therefore, it says, "Heaven and Earth are estranged yet their affairs are the same, male and female are estranged yet their aspirations are connected, all things are estranged yet their affairs are similar. The function of the time of estrangement is great indeed." This both explains the great principle of harmony contained within estrangement and praises those who can apply the way of estrangement, whose virtue is great: in a time of separation, they can establish function and bring about harmony according to the principle of connection, which is not something a person of great virtue can do, hence it says, "The function of the time of estrangement is great indeed."

《象》曰：上火下澤，睽。君子以同而異。同於通理，異於職事。[疏]正義曰：“上火下澤睽”者，動而相背，所以為“睽”也。“君子以同而異”者，佐王治民，其意則同；各有司存，職掌則異，故曰“君子以同而異”也。

The Great Image Commentary says: Above is fire, below is marsh, which is the Kui hexagram. The gentleman thus agrees in the great matters but differs in the small. Wang Bi's commentary explains: The agreement refers to the common principle, while the difference refers to their respective duties. Kong Yingda's further explanation states: What is meant by 'fire above and marsh below, resulting in Kui' is that fire and marsh, once in motion, move apart from each other, hence forming 'Kui'. What is meant by 'the gentleman agrees but differs' is that assisting the sovereign in governing the people shares the same intention, yet each has their own specialized responsibilities and the affairs they manage differ, hence it is said 'the gentleman agrees but differs'.

初九：悔亡。喪馬，勿逐，自復。見惡人，無咎。處睽之初，居下體之下，無應獨立，悔也。與四合志，故得“悔亡”。馬者，必顯之物。處物之始，乖而喪其馬，物莫能同，其私必相顯也，故“勿逐”而“自復”也。時方乖離，而位乎窮下，上無應可援，下無權可恃，顯德自異，為惡所害，故“見惡人”乃得免咎也。

The line statement of the initial nine says: regret disappears. Losing a horse, there is no need to chase after it; it will return by itself. Meeting an evil person, there is no fault. Wang Bi's commentary explains: the initial nine is at the beginning of the Guī hexagram, occupying the lowest position of the lower trigram. It has no responding line above and is isolated, so it should have regret; but because it shares the same aspirations with the nine in the fourth position, it achieves 'regret disappears'. A horse is an object that necessarily reveals its presence; at the beginning of things, due to separation, the horse is lost. Since people are different from each other, their private possessions must inevitably become visible, so 'there is no need to chase' and 'it will return by itself'. At this time of separation, the initial nine is at the lowest position, with no corresponding support above and no power below to rely on. If one tries to display virtue and claim uniqueness, it will be harmed by evil people. Therefore, one should 'meet an evil person' (humility and connection) to avoid fault.

[疏]“初九，悔亡，喪馬勿逐自復，見惡人無咎”。○正義曰：“悔亡”者，初九處睽離之初，“居下體之下，無應獨立”，所以悔也。四亦處下，無應獨立，不乖於己，與己合志，故得“悔亡”。“喪馬勿逐自復”者，時方睽離，觸目乖阻。馬之為物，難可隱藏，時或失之，不相容隱，不須尋求，勢必“自復”，故曰“喪馬勿逐自復”也。“見惡人無咎”者，處於窮下，上無其應，無應則無以為援，窮下則無權可恃。若標顯自異，不能和光同塵，則必為惡人所害，故曰“見惡人無咎”。“見”，謂遜接之也。

Kong Yingda explains the line statement of initial nine, "Regret disappears, lost horse does not need to be pursued, it will return by itself, seeing an evil person brings no blame." He says that "regret disappears" refers to the fact that initial nine is in the beginning of the Kui Li hexagram, located at the lowest position of the lower trigram, without a responding line and thus isolated. Therefore, there was originally regret. Nine four is also located at the top of the lower trigram, without a responding line and thus isolated, but it does not differ from initial nine, instead it is in harmony with initial nine, so it can "regret disappears." As for "lost horse does not need to be pursued, it will return by itself," at that time, there was Kui Li, everything was in discord and obstruction; a horse is hard to hide, if it occasionally runs away, others cannot take care of it, so there is no need to look for it, it will surely return by itself, hence "lost horse does not need to be pursued, it will return by itself." As for "seeing an evil person brings no blame," initial nine is in a difficult position at the bottom, above it there is no responding line, without a responding line there is no one to help, being at the bottom means no power to rely on; if one boasts and shows off, claiming to be different, not concealing one's brilliance and not harmonizing with the world, one will certainly be harmed by evil people, hence "seeing an evil person brings no blame." Here, the word "see" refers to humbly receiving and treating others.

《象》曰：“見惡人”，以辟咎也。[疏]“《象》曰見惡人以辟咎也”。○正義曰：“以辟咎也”者，惡人不應與之相見，而遜接之者，以“闢咎”也。

The Image Commentary says: "Seeing an evil person" is to avoid calamity. Kong Yingda's commentary elaborates on the Image Commentary's statement "Seeing an evil person, to avoid misfortune": what is meant by "to avoid misfortune" is that an evil person should not be met, yet the Nine at the Beginning humbly receives him, precisely to avoid calamity.

九二：遇主于巷，無咎。處睽失位，將無所安。然五亦失位，俱求其黨，出門同趣，不期而遇，故曰“遇主于巷”也。處睽得援，雖失其位，未失道也。[疏]“九二，遇主于巷，無咎”。○正義曰：九二處睽之時而失其位，將無所安。五亦失位，與己同黨，同趣相求，不假遠涉而自相遇，適在於巷。言遇之不遠，故曰：“遇主于巷”。“主”謂五也。處睽得援，咎悔可亡，故“無咎”也。《象》曰：“遇主于巷”，未失道也。[疏]正義曰：“未失道”者，既遇其主，雖失其位，亦“未失道也”。

The Line Statement for the Second Line says: encountering one's sovereign in a lane, there is no blame. Wang Bi's commentary explains: the Nine in the Second is in the situation of Kui but occupies an improper position, originally having nowhere to rest; however, the Six in the Fifth also occupies an improper position, and is of the same kind, moving in the same direction, seeking each other, and meeting without prior agreement, thus it is said 'meeting the sovereign in a lane.' Being in a state of separation yet receiving support, although in an improper position, one has not lost the correct path. Kong Yingda's commentary on 'the Nine in the Second, meeting the sovereign in a lane, there is no blame' elaborates: the Nine in the Second is in the situation of Kui and has lost its proper position, originally having nowhere to rest; the Six in the Fifth also has an improper position and is of the same kind, moving in the same direction, seeking each other, and meeting without needing to go far, naturally meeting in a lane. This means the place of meeting is not far, thus it is said 'meeting the sovereign in a lane.' 'Sovereign' refers to the Six in the Fifth. Being in a state of separation yet receiving support, calamity, blame, and regret can be eliminated, thus 'there is no blame.' The Image Commentary says: 'meeting the sovereign in a lane' means one has not yet lost the correct path. Kong Yingda's commentary says: what is meant by 'not losing the path' is that although one has met the sovereign, even though in an improper position, one has still not lost the correct path.

六三：見輿曳，其牛掣。其人天且劓，無初有終。凡物近而不相得，則凶。處睽之時，履非其位，以陰居陽，以柔乘剛，志在於上，而不和於四，二應於五，則近而不相比，故“見輿曳”。“輿曳”者，履非其位，失所載也。“其牛掣”者，滯隔所在，不獲進也。“其人天且劓”者，四從上取，二從下取，而應在上九，執志不回。初雖受困，終獲剛助。

The line statement of the third line says: seeing a chariot being dragged backward, the oxen pulling the chariot being held back; the charioteer having his forehead branded and his nose cut off. At first it is not smooth, but in the end there is a good outcome. Wang Bi's commentary explains: whenever things are adjacent but not in harmony, there will be danger. The third line is in the state of separation. It is not in its proper position, being a yin line in a yang position, and a soft line overpowering a strong line. Its heart is attached to the top line, but it is not in harmony with the fourth line. The second line also corresponds to the fifth line, so although it is close, it is not in harmony. Therefore, 'seeing the chariot being dragged.' The term 'chariot being dragged' is because it is not in its proper position and has lost its support. The term 'the oxen being held back' is because it is blocked and cannot move forward. The term 'the person having his forehead branded and his nose cut off' is because the fourth line imposes punishment from above and the second line imposes punishment from below. However, the third line corresponds to the top line, holding fast to its intention without turning back. Although it is initially trapped, in the end it can still receive the assistance of the strong line.

[疏]“六三見輿曳其牛”至“無初有終”。○正義曰：“見輿曳其牛掣”者，處睽之時，履非其位，以陰居陽，以柔乘剛，志在上九，不與四合。二自應五，又與巳乖。欲載，其輿被曳，失巳所載也。欲進，其牛被牽，滯隔所在，不能得進也。故曰“見輿曳其牛掣”也。“其人天且劓，無初有終”者，黥額為天，截鼻為劓。既處二四之間，皆不相得，其為人也，四從上刑之，故黥其額，二從下刑之，又截其鼻，故曰“其人天且劓”。“而應在上九，執志不回，初雖受困，終獲剛助”，故曰“無初有終”。

Kong Yingda explains in his commentary on the section from "Six in the Third: Seeing a cart being dragged, its ox is held back" to "Without beginning, there is an end": what is meant by "Seeing a cart being dragged, its ox is held back" is that the Six in the Third is in the situation of Kui. It is not in the proper position, for a yin line is in a yang position and a soft line is riding over a strong one. Its mind is attached to the Nine at the Top, and it does not harmonize with the Nine in the Fourth. The Nine in the Second has left its corresponding line, the Six in the Fifth, and is thus in discord with itself. Trying to carry something, the cart is dragged backward, losing what it was carrying; trying to move forward, the ox is held back, blocked and unable to move forward. Therefore it is said, "Seeing a cart being dragged, its ox is held back." What is meant by "The person has the mark of Tian and Yi, without beginning, there is an end" is that the mark of Tian refers to tattooing on the forehead, and Yi refers to cutting off the nose. The Six in the Third is between the Nine in the Second and the Nine in the Fourth, and is not in harmony with either. In terms of the person, the Nine in the Fourth imposes punishment from above, thus tattooing the forehead; the Nine in the Second imposes punishment from below, thus cutting off the nose. Therefore it is said, "The person has the mark of Tian and Yi." However, it corresponds to the Nine at the Top, holds fast to its intention without turning back. Although it begins in difficulty, it eventually receives the assistance of a strong line, so it is said, "Without beginning, there is an end."

《象》曰：“見輿曳”，位不當也。“無初有終”，遇剛也。[疏]“《象》曰”至“有終遇剛也”。○正義曰：“位不當”者，由位不當，故輿被曳。“遇剛”者，由遇上九之剛，所以“有終”也。

The Image Commentary says: "Seeing a cart being dragged" is because of an improper position; "no beginning but a successful end" is because of encountering a strong line. Kong Yingda's commentary elaborates on the section of the Image Commentary from "Seeing a cart being dragged" to "successful end, encountering a strong line": the term "improper position" refers to the fact that the line six in the third occupies an inappropriate position, hence the cart is dragged; the term "encountering a strong line" refers to the fact that the line nine at the top, which is strong, is encountered, hence it can achieve a successful end.

九四：睽孤，遇元夫。交孚，厲，無咎。無應獨處，五自應二，三與己睽，故曰“睽孤”也。初亦無應特立。處睽之時，俱在獨立，同處體下，同志者也。而巳失位，比於三五，皆與巳乖，處無所安，故求其疇類而自託焉，故曰“遇元夫”也。同志相得而無疑焉，故曰“交孚”也。雖在乖隔，志故得行，故雖危無咎。[疏]“九四”至“交孚厲無咎”。○正義曰：“元夫”謂初九也。處於卦始，故云“元”也。初、四俱陽而言“夫”者，蓋是丈夫之夫，非夫婦之夫也。《象》曰：“交孚”、“無咎”，志行也。

The line statement for the fourth line says: In separation, it is isolated, encountering the "original husband" initial nine, they trust each other, though there is danger, there is no blame. Wang Bi's commentary explains: The fourth nine has no responding line and is alone, the sixth five has left the responding line for the second nine, and the sixth three has also separated from itself, so it is said "separation and isolation." The initial nine is also without a responding line and is isolated, both lines are in the state of separation and isolation, and they are in the same position within their respective trigrams, thus they are a pair with the same aspirations. The fourth nine is in an improper position, adjacent to the sixth three and sixth five, yet all are in opposition to it, having nowhere to rest, so it seeks a similar one and relies on it, thus it is said "meeting the original husband." Like-minded people meet without suspicion, thus it is said "mutual trust"; although in a state of separation and obstruction, their aspirations can still be carried out, thus although there is danger, there is no blame. Kong Yingda's commentary on the line statement from "meeting the original husband" to "danger, no blame" says: "Original husband" refers to the initial nine, which is at the beginning of the hexagram, hence called "original." The initial nine and the fourth nine are both yang lines but are called "husband," which is probably referring to "husband" as in "male," not "husband" as in "husband and wife." The "Image Commentary" says: "mutual trust" and "no blame" means that aspirations can be carried out.

六五：悔亡。厥宗噬膚，往，何咎？非位，悔也，有應故悔亡。“厥宗”，謂二也。“噬膚”者，齧柔也。三雖比二，二之所噬，非妨巳應者也。以斯而往，何咎之有？往必合也。[疏]“六五悔亡”至“往何咎”。○正義曰：“悔亡”者，失位，悔也，“有應故悔亡”也。“厥宗噬膚，往何咎”者，宗，主也，謂二也。“噬膚”謂噬三也。三雖隔二，二之所噬，故曰“厥宗噬膚”也。三是陰爻，故以“膚”為譬，言柔脆也。二既噬三即五，可以往而“無咎”矣，故曰“往無咎”。

The Line Statement of the Fifth Line says: Regret disappears. The main subject gnaws at soft flesh, so what fault is there in going forward? Wang Bi's commentary explains: The Sixth Line is in an improper position and should have regret; however, because there is the Nine in the Second corresponding to it, "regret disappears." "Jue Zong" refers to the Nine in the Second, and "Shi Fu" means gnawing at soft things. Although the Sixth Line in the Third is close to the Nine in the Second, it is actually the object being gnawed by the Nine in the Second, so it does not hinder the correspondence between the Sixth Line in the Fifth and the Nine in the Second. Therefore, going forward will have no fault, for it will certainly meet with the Nine in the Second. Kong Yingda's commentary elaborates on "the Sixth Line: regret disappears" to "going forward, what fault is there": What is meant by "regret disappears" is that the Sixth Line is out of place and should have regret, but "because there is a corresponding line, regret disappears." What is meant by "Jue Zong Shi Fu, going forward, what fault is there" is that "Zong" means the main subject, referring to the Nine in the Second; "Shi Fu" refers to gnawing at the Sixth Line in the Third. Although the Sixth Line in the Third is between the Nine in the Second and the Sixth Line in the Fifth, it is exactly what the Nine in the Second gnaws at, so it is said "Jue Zong Shi Fu." The Sixth Line in the Third is a yin line, so "fu" is used as a metaphor, indicating its softness and fragility. Since the Nine in the Second has already bitten through the Sixth Line in the Third and is close to the Sixth Line in the Fifth, the Sixth Line in the Fifth can go forward and have no fault, hence it is said "going forward has no fault."

《象》曰“厥宗噬膚”，往有慶也。[疏]“《象》曰”至“往有慶也”。○正義曰：“往有慶也”者，有慶之言，善功被物，為物所賴也。五雖居尊而不當位，與二合德，乃為物所賴，故曰“往有慶也”。

The Image Commentary says: "Its lineage devours flesh," indicating that going forward will bring joy. Kong Yingda's commentary elaborates on the section from the Image Commentary to "going brings joy": the phrase "going brings joy" refers to the presence of good and virtuous achievements that cover all things and are relied upon by all things. Although the sixth line in the fifth position holds a尊位 but is not in the correct position, it is able to harmonize with the ninth line in the second position in terms of virtue, thus being relied upon by all things. Therefore, it is said "going brings joy."

上九：睽孤。見豕負塗，載鬼一車，先張之弧，後說之弧。匪寇婚媾，往，遇雨則吉。處睽之極，睽道未通，故曰“睽孤”。巳居炎極，三處澤盛，睽之極也。以文明之極，而觀至穢之物，“睽”之甚也。豕失負塗，穢莫過焉。至“睽”將合，至殊將通，恢詭譎怪，道將為一。未至於洽，先見殊怪，故“見豕負塗”，甚可穢也。見鬼盈車，籲可怪也。“先張之弧”，將攻害也。“後說之弧”，睽怪通也。四剠其應，故為寇也。“睽”志將通，“匪寇婚媾”，往不失時，睽疑亡也。貴於遇雨，和陰陽也。陰陽既和，“群疑亡”也。

The line statement of the top nine says: In separation, being isolated. One sees a pig covered in mud, and also sees a cart full of ghosts; first one draws the bow to shoot, but later one lowers the bow. Those coming are not fierce enemies but suitors; if one goes forward and meets rain, it is auspicious. Wang Bi's commentary explains: The top nine is at the extreme of the hexagram of separation. The way of separation has not yet been connected, so it is said "separation and isolation." The top nine is in the extreme of the fire trigram, while the sixth three is in the extreme of the marsh trigram. This is the extreme of separation. Using the most refined and civilized form to observe the most filthy thing, this is the extreme of "separation." A pig covered in mud is the filthiest thing. When extreme separation is about to be reconciled, extreme difference is about to be connected, and all strange and odd things will eventually return to one principle. But before harmony is achieved, one first sees all sorts of strange things, so "seeing a pig covered in mud" is indeed repulsive, and "seeing ghosts in a cart" is indeed strange. "First drawing the bow" is to attack and harm, "later lowering the bow" is because the strange and separated things have already become connected. The nine four has taken over the six three which should belong to the top nine, so it is regarded as a fierce enemy. The hearts of separation are about to connect, so "not an enemy but a suitor." Going forward without losing the right time, the doubts of separation are dispelled. What is precious is meeting rain, which is the harmony of yin and yang. When yin and yang have harmonized, all doubts are dispelled.

[疏]“上九睽孤見豕”至“遇雨則吉”。正義曰：“睽孤”者，處睽之極，“睽”道未通，故曰“睽孤”也。“見豕負塗”者，火動而上，澤動而下，“已居炎極，三處澤盛，睽之極也”。離為文明，澤是卑穢，以文明之極而觀至穢之物，事同豕而負塗泥，穢莫斯甚矣，故曰“見豕負塗”。

Kong Yingda explains in his commentary on the section from "Upper Nine: Kui Gu, seeing a pig carrying mud" to "if it meets rain, it will be auspicious": what is meant by "Kui Gu" is that Upper Nine is at the extreme point of Kui, and the way of separation has not yet been connected, hence it is called "Kui Gu". As for "seeing a pig carrying mud", fire moves upward and marsh moves downward, as Wang Bi said, "Upper Nine is at the extreme of fire, and Six in the Third is at the peak of marsh, which is the extreme of Kui". Fire represents civilization, and marsh represents lowliness and filth. Viewing the most filthy thing with the most civilized mind is like seeing a pig carrying mud, which is the most filthy situation, hence it is called "seeing a pig carrying mud".

“載鬼一車，先張之弧，後說之弧”者，鬼魅盈車，怪異之甚也。至“睽”將合，至殊將通，未至於治，先見殊怪，故又見“載鬼一車”。載鬼不言“見”者，為豕上有“見”字也。見怪若斯，懼來害己，故“先張之弧”，將攻害也。物極則反，“睽”極則通，故“後說之弧”，不復攻也。“匪寇婚媾”者，“四剠其應”，故謂四為寇。“睽”志既通，匪能為寇，乃得與二為婚媾矣，故曰“匪寇婚媾”也。“往遇雨則吉”者，雨者，陰陽交和之道也。眾異並消，無復疑阻，往得和合，則吉從之，故曰“往遇雨則吉”。

Kong Yingda continues to explain: the phrase "carrying a ghost in a cart, first stretching the bow, then lowering it" refers to ghosts filling a cart, indicating extreme strangeness. When extreme estrangement is about to be reconciled and extreme differences are about to become connected, before harmony is fully achieved, various strange phenomena appear, hence the image of "carrying a ghost in a cart." The word "see" is not repeated before "carrying a ghost" because the word "see" was already used before "pig" in the previous text. Seeing such strange phenomena, one fears they may harm oneself, so "first stretching the bow" indicates a readiness to attack. However, when extremes meet, estrangement reaches its peak and connection follows, so "then lowering the bow" means ceasing to attack. The phrase "not a robber but a marriage partner" is explained as follows: since "nine four has taken over the position that should belong to six three," nine four is called a strong robber. When the hearts of the estranged have already become connected, nine four can no longer be a robber, and thus upper nine can form a marriage with six three (the original text here says "two"), hence the phrase "not a robber but a marriage partner." The phrase "going forward and encountering rain brings good fortune" refers to "rain" as the way of yin and yang meeting and harmonizing. All strange phenomena are resolved, and no suspicion or obstruction remains. Going forward and achieving harmony brings good fortune, hence the phrase "going forward and encountering rain brings good fortune."

○注“處睽之極”至“群疑亡也”。○正義曰：“恢詭譎怪道將為一”者，《莊子內篇·齊物論》曰：“無物不然，無物不可。故為舉筳與楹，厲與西施，恢詭譎怪，道通為一。”郭象注云：“夫筳橫而楹縱，厲丑而西施好，所謂齊者，豈必齊形狀，同規矩哉！舉縱橫好丑，恢詭譎怪，各然其所然，各可其所可，即形雖萬殊，而性本得同，故曰‘道通為一’也。”莊子所言以明齊物，故舉恢詭譎怪至異之物，道通為一，得性則同。王輔嗣用此文而改“通”為“將”字者，明物極則反，睽極則通，有似引詩斷章，不必與本義同也。

Kong Yingda's commentary further explains Wang Bi's annotation from "the extreme of Kui" to "all doubts vanish" by saying: Wang Bi's statement "extreme strangeness and oddity, the way will unify them" comes from the Inner Chapter "Zhiwu Lun" of the Zhuangzi: "There is no single thing that is not so, no single thing that cannot be affirmed; thus, small grass stems and tall pillars, ugly sick people and beautiful Xi Shi, all strange and peculiar things, when viewed from the way, are unified." Guo Xiang's annotation says: "The grass stem is horizontal, the pillar is vertical, the sick person is ugly and Xi Shi is beautiful, so called 'unification,' does it necessarily mean that shape is neat and rules are the same? All vertical and horizontal, beautiful and ugly, those strange and peculiar things, each affirm their own being, each acknowledge their own possibility, so although forms differ a thousandfold, their nature is originally the same, thus it is said 'the way unifies them.'" Zhuangzi says this to clarify the meaning of 'unification of things,' thus citing all kinds of strange and peculiar things, saying that they are unified from the way, and in terms of nature they are the same. Wang Bi (whose name is Fuxi) uses this passage but changes the word 'unify' to 'will unify,' intending to show that when things reach an extreme, they will reverse and become connected, like taking a verse out of context, not necessarily meaning the same as the original text.

《象》曰：“遇雨”之吉，群疑亡也。[疏]正義曰：“群疑亡也”者，往與三合，如雨之和。向之見豕、見鬼、張弧之疑並消釋矣，故曰“群疑亡也”。

The Image Commentary says: "Meeting rain" is auspicious because all doubts have vanished. Kong Yingda's commentary further explains that "all doubts have disappeared" refers to the fact that the superior nine going to meet the sixth three is like yin and yang coming together to form rain, thus harmonious. Previous doubts such as seeing a pig's back covered in mud, seeing a chariot full of ghosts, and drawing a bow to shoot are all dispelled, hence it is said "all doubts have disappeared."

艮下坎上。蹇：利西南，不利東北。西南，地也，東北，山也。以難之平則難解，以難之山則道窮。[疏]正義曰：“蹇”，難也。有險在前，畏而不進，故稱為“蹇”。西南險位，平易之方。東北險位，阻礙之所。世道多難，率物以適平易，則蹇難可解。若入於險阻，則彌加擁塞。去就之宜，理須如此，故曰“蹇，利西南不利東北”也。

The hexagram "Jian" has the lower trigram Gen (Mountain) and the upper trigram Kan (Water). The hexagram statement says: "Jian, it is favorable to go toward the southwest, and unfavorable to go toward the northeast." Wang Bi's commentary explains: the southwest is the land, and the northeast is the mountain; proceeding with difficulty toward flat land, the difficulty can be resolved; proceeding with difficulty into the mountain, the path becomes blocked. Kong Yingda's commentary further explains: "Jian" means difficulty; there is danger ahead, and one is afraid and does not dare to advance, hence it is called "Jian." In the midst of difficulties, the southwest is a direction that is flat and easy to travel, while the northeast is a place that is obstructed and difficult to proceed. In times of many difficulties, leading people toward an easy path can remove the difficulties; if one enters into perilous terrain, it will only lead to further blockage. The proper choice of action and direction should be like this, hence it is said, "Jian, favorable to the southwest, unfavorable to the northeast."

利見大人。往則濟也。[疏]正義曰：能濟眾難，惟有大德之人，故曰“利見大人”，貞吉。爻皆當位，各履其正，居難履正，正邦之道也。正道未否，難由正濟，故“貞吉”也。遇難失正，吉可得乎？[疏]正義曰：居難之時，若不守正而行其邪道，雖見大人，亦不得吉，故曰“貞吉”也。

The Hexagram Statement continues: It is appropriate to see a great person. Wang Bi's commentary explains: Going to seek an audience can help overcome difficulties. Kong Yingda's commentary elaborates: Only those of great virtue can relieve the suffering of the people, hence the statement "It is advantageous to see a great person." The Hexagram Statement also says: To maintain uprightness brings good fortune. Wang Bi's commentary explains: In this hexagram, all the lines are in their proper positions, each occupying the correct place; even in times of hardship, their actions are upright. This is the way to govern the state properly. The upright path has not yet been blocked, and hardship can be resolved through uprightness, hence "uprightness brings good fortune." If one encounters hardship and loses uprightness, can they still attain good fortune? Kong Yingda's commentary elaborates: In times of hardship, if one does not maintain uprightness and instead takes a wrong path, even if they meet a great person, they will not attain good fortune. Hence, "uprightness brings good fortune."

《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！蹇難之時，非小人之所能用也。

The Commentary on the Judgment says: "Jian" means hardship and perilous entrapment lying ahead. To see the peril and stop, is indeed wise. The hexagram Jian says "favorable to the southwest" because going that way can reach the middle path; "unfavorable to the northeast" because that path leads to exhaustion; "favorable to see a great man" because going that way can establish achievements; all the lines are in proper position and "uprightness brings good fortune" to correct the state. The function of the hexagram Jian at that time is truly great! Wang Bi explains: The function in times of hardship and peril is not something small people can display.

[疏]“《彖》曰”至“大矣哉”。○正義曰：“蹇，難也，險在前也。見險而能止，知矣哉”者，釋卦名也。蹇者，有難而不進，能止而不犯，故就二體，有險有止，以釋蹇名。坎在其外，是“險在前也”。有險在前，所以為難。若冒險而行，或罹其害。艮居其內，止而不往，相時而動，非知不能，故曰“見險而能止，知矣哉”也。

Kong Yingda explains in his commentary on the section from "彖传" up to "Da zai zai": what is meant by "Jian, difficulty, danger in front. Seeing danger and being able to stop, wisdom indeed." This is an explanation of the hexagram's name. "Jian" refers to hardship without advancement, being able to stop and not act rashly, so it explains the name "Jian" by referring to the upper and lower trigrams "having danger" and "having stopping." The坎 trigram is on the outside, which is "danger in front"; having danger in front makes it difficult, and if one proceeds recklessly, one may suffer misfortune. The艮 trigram is inside, stopping without moving forward, waiting for the right moment before acting, which is something only a wise person can do, hence it is said "seeing danger and being able to stop, wisdom indeed."

“蹇利西南往得中也”者，之於平易，救難之理，故云“往得中”也。“不利東北其道窮”者，之於險阻，更益其難，其道彌窮，故曰“其道窮”也。“利見大人往有功也”者，往見大人必能除難，故曰“往有功”也。“當位貞吉，以正邦也”者，二、三、四、五爻皆當位，所以得正而吉，故曰“當位貞吉”也。“以正邦也”者，居難守正，正邦之道，故曰“以正邦”也。“蹇之時用大矣哉”者，能於蹇難之時建立其功，用以濟世者，非小人之所能，故曰“蹇之時用大矣哉”也。

Kong Yingda continues to explain: "So called 'Jian is beneficial to go to the southwest, for it leads to the center' means that going towards a smooth and easy path is in line with the principle of overcoming difficulties, hence 'going to the center.' So called 'it is not beneficial to go to the northeast, for the way is blocked' means that going towards difficult and dangerous places will only increase hardship, and the path becomes more blocked, hence 'the way is blocked.' So called 'it is beneficial to see a great person, for going will bring merit' means that going to seek a great and virtuous person will surely remove difficulties, hence 'going brings merit.' So called 'when in the correct position and maintaining uprightness brings good fortune, by uprightness the state is properly governed' means that the lines six two, nine three, six four, and nine five are all in their proper positions, so they can achieve uprightness and good fortune, hence 'when in the correct position and maintaining uprightness brings good fortune'; so called 'by uprightness the state is properly governed' means that being in hardship while maintaining uprightness is the way to properly govern the state, hence 'by uprightness.' So called 'the use of Jian in times of difficulty is indeed great' means that being able to achieve accomplishments in times of difficulty and using it to relieve people is something that a petty person cannot do, hence 'the use of Jian in times of difficulty is indeed great.'

《象》曰：山上有水，蹇。山上有水，蹇難之象。[疏]正義曰：山者是巖險，水是阻難。水積山上，彌益危難，故曰“山上有水蹇”。君子以反身修德。除難莫若反身脩德。[疏]正義曰：蹇難之時，未可以進，惟宜反求諸身，自脩其德，道成德立，方能濟險，故曰“君子以反身修德”也。陸績曰：“水在山上，失流通之性，故曰蹇。”通水流下，今在山上，不得下流，蹇之象。陸績又曰：“水本應山下，今在山上，終應反下，故曰反身。”處難之世，不可以行，只可反省察，脩已德用乃除難。君子通達道暢之時，並濟天下，處窮之時則獨善其身也。

The Great Image Commentary says: Mountains with water on top, this is the Jian hexagram. Wang Bi's annotation explains: Mountains with water on top, this is the image of difficulty. Kong Yingda's commentary elaborates: Mountains represent rugged and dangerous terrain, while water represents obstacles and hardship; water accumulating on the mountain further increases danger, hence it is called "Mountains with water, Jian." The Great Image Commentary continues: The gentleman thus turns inward, cultivating virtue. Wang Bi's annotation explains: There is no better way to eliminate difficulties than by turning inward and cultivating virtue. Kong Yingda's commentary elaborates: In times of difficulty, one cannot advance, but should instead turn inward, cultivating personal virtue, so that when virtue is established, one can overcome difficulties, hence it is said "The gentleman turns inward and cultivates virtue." Lu Ji of the Three Kingdoms period of Wu said: "Water on top of the mountain loses its natural flow, hence it is called Jian." Usually, water flows downward, but now it is trapped on the mountain and cannot flow down, which is the image of difficulty. Lu Ji also said: "Water should be below the mountain, but now it is above, so it must eventually return to the lower position, hence 'turning inward.'" In times of difficulty, one should not act, but instead reflect and cultivate one's virtue, only then can one overcome difficulties. The gentleman acts to benefit the world when the path is smooth, but in times of hardship, he should focus on self-cultivation.

初六：往蹇，來譽。處難之始，居止之初，獨見前識，睹險而止，以待其時，知矣哉！故往則遇蹇，來則得譽。[疏]正義曰：初六處蹇之初，往則遇難，來則得譽。初居艮始，是能見險而止。見險不往，則是來而得譽，故曰“往蹇來譽”。《象》曰：“往蹇來譽”，宜待也。[疏]正義曰：“宜待”者，既“往則遇蹇”，宜止以待時也。

The Line Statement of the first line says: Going forward meets difficulty, returning brings reputation. Wang Bi's commentary explains: The first line is at the beginning of difficulty and the initial stage of the mountain stopping, possessing foresight, seeing danger and stopping, waiting for the right time, truly wise! Therefore, going forward meets difficulty, returning brings reputation. Kong Yingda's commentary further explains: The first line is at the beginning of the蹇卦, going forward meets difficulty, returning brings reputation. The first line is at the beginning of the mountain stopping, precisely able to "see danger and stop"; seeing danger and not going forward is returning to gain reputation, hence saying "going forward meets difficulty, returning brings reputation." The Image Commentary says: "Going forward meets difficulty, returning brings reputation," meaning one should wait. Kong Yingda's commentary says:所谓 "should wait," since "going forward meets difficulty," one should stop and wait for the right time.

六二：王臣蹇蹇，匪躬之故。處難之時，履當其位，居不失中，以應於五。不以五在難中，私身遠害，執心不回，志匡王室者也。故曰：“王臣蹇蹇，匪躬之故”。履中行義，以存其上，處蹇以比，未見其尢也。[疏]正義曰：“王”謂五也。“臣”謂二也。九五居於王位而在難中，六二是五之臣，往應於五，履正居中，志匡王室，能涉蹇難，而往濟蹇，故曰“王臣蹇蹇”也。盡忠於君，匪以私身之故而不往濟君，故曰“匪躬之故”。《象》曰：“王臣蹇蹇”，終無尢也。[疏]正義曰：“終無尤”者，處難以斯，豈有過尤也？

The Line Statement of the Second Line says: The king's minister toils through hardship and difficulty, not for his own sake. Wang Bi's commentary explains: The Six in the Second is in a time of difficulty, standing in the proper position, residing in the center without losing the middle path, and corresponding upward to the Nine in the Fifth. It does not because the Nine in the Fifth is in difficulty, protect itself or avoid harm, but holds firm to its will without turning back, determined to save the royal house. Therefore, it is said, "The king's minister toils through hardship, not for his own sake." By walking the middle path and upholding righteousness to preserve his sovereign, in a time of difficulty and maintaining close alignment, there is no visible fault. Kong Yingda's commentary further explains: "The king" refers to the Nine in the Fifth, and "the minister" refers to the Six in the Second. The Nine in the Fifth resides in the position of the king and is in difficulty, while the Six in the Second is the minister of the Nine in the Fifth, going to correspond with the Nine in the Fifth. It stands in the proper position and resides in the center, determined to save the royal house, and can traverse the difficulty to go and rescue the king. Therefore, it is said, "The king's minister toils through hardship." It serves the sovereign with loyalty, not avoiding the rescue of the king because of concern for its own safety. Therefore, it is said, "not for his own sake." The Image Commentary says: "The king's minister toils through hardship," ultimately having no fault. Kong Yingda's commentary says: The phrase "ultimately having no fault" refers to being in difficulty and yet acting in this way, where could there be a fault?

九三：往蹇，來反。進則入險，來則得位，故曰“往蹇來反”。為下卦之主，是內之所恃也。[疏]正義曰：九三與《坎》為鄰，進則入險，故曰“往蹇”。來則得位，故曰“來反”。《象》曰：“往蹇來反”，內喜之也。[疏]正義曰：“內喜之”者，內卦三爻，惟九三一陽居二陰之上，是內之所恃，故云“內喜之”也。

The Line Statement of the Third Line says: Going forward will meet difficulties, returning will bring one back to its original position. Wang Bi's commentary explains: Going forward leads into danger, returning brings one back to its proper position, hence it is said "going is difficult, returning is reversal." The Third Line is the main line of the Lower Trigram, and is the line upon which the Inner Trigram relies. Kong Yingda's commentary further explains: The Third Line is adjacent to the Kan Trigram, so going forward leads into danger, hence it is said "going is difficult"; returning brings one back to its proper position, hence it is said "returning is reversal." The Image Commentary says: "Going is difficult, returning is reversal," because the Inner Trigram is pleased with it. Kong Yingda's commentary says: The phrase "the Inner Trigram is pleased" refers to the fact that among the three lines of the Inner Trigram, only the Third Line, which is a Yang line, is located above two Yin lines. It is the line upon which the Inner Trigram relies, hence it is said "the Inner Trigram is pleased with it."

六四：往蹇，來連。往則無應，來則乘剛，往來皆難，故曰“往蹇來連”。得位履正，當其本實，雖遇於難，非妄所招也。[疏]正義曰：馬云“連亦難”也。鄭云“遲久之意”。六四往則無應，來則乘剛，往來皆難，故曰“往蹇來連”也。《象》曰：“往蹇來連”，當位實也。[疏]正義曰：“當位實”者，明六四當位履正，當其本實。而往來遇難者，乃數之所招，非邪妄之所致也，故曰“當位實”也。

The line statement of the fourth line says: going forward meets difficulty, returning also encounters obstruction. Wang Bi's commentary explains: going forward, there is no responding line above; returning, it is confronted by the strength of nine three. Thus, going and coming both meet difficulty, hence the phrase "going is difficult, coming is obstructed." However, six four is in the proper position and its movement is correct, conforming to its true nature. Although it encounters difficulty, it is not caused by its own reckless actions. Kong Yingda's commentary further explains: Ma Rong said "connected also means difficulty," and Zheng Xuan said "connected means delay and stagnation." Six four, going forward has no responding line, returning confronts strength, thus going and coming both meet difficulty, hence the phrase "going is difficult, coming is obstructed." The Image Commentary says: "going is difficult, coming is obstructed," because it is in the proper position and conforms to reality. Kong Yingda's commentary says: the term "proper position and reality" indicates that six four is in the proper position, its movement is correct, and conforms to its true nature. Although it meets difficulty in going and coming, it is due to fate, not caused by perverse or reckless actions, hence the term "proper position and reality."

九五：大蹇，朋來。處難之時，獨在險中，難之大者也，故曰“大蹇”。然居不失正，履不失中，執德之長，不改其節，如此則同志者集而至矣，故曰“朋來”也。[疏]“九五，大蹇朋來”。○正義曰：九五處難之時，獨在險中，難之大者也，故曰“大蹇”。然得位履正，不改其節，如此則同志者自遠而來，故曰“朋來”。○注“處難之時”至“朋來也”。○正義曰：“同志者集而至矣”者，此以“同志”釋“朋來”之義。鄭注《論語》云：“同門曰朋，同志曰友。”此對友也。通而言之，同志亦是朋黨也。《象》曰：“大蹇朋來”，以中節也。[疏]正義曰：“以中節”者，得位居中，不易其節，故致“朋來”，故云“以中節”也。

The text of the fifth line (九五爻辞) states: Being in a great difficulty, friends come to help. Wang Bi's commentary explains: The nine five is in a time of hardship, alone in danger, being the great one in hardship, hence it is called "great difficulty"; however, it remains in the correct position and does not deviate from the middle path, upholding virtue without changing its conduct, thus like-minded people gather, hence it is called "friends come." Kong Yingda's commentary on "nine five: great difficulty, friends come" explains: The nine five is in a time of hardship, alone in danger, being the great one in hardship, hence it is called "great difficulty"; however, it is in the correct position and on the middle path, not changing its conduct, thus like-minded people come from afar, hence it is called "friends come." Kong Yingda's commentary also explains Wang Bi's note from "in a time of hardship" to "friends come": Wang's statement "like-minded people gather and come" uses "like-minded" to explain the meaning of "friends come." Zheng Xuan's commentary on the Analects says: "Those from the same school are called friends, and those with the same aspirations are called friends." This is the distinction between "friends" and "friends." If broadly speaking, those with the same aspirations are also called a faction. The Image Commentary says: "Great difficulty, friends come," because nine five is in the middle and maintains its conduct. Kong Yingda's commentary says: "By maintaining the middle path and conduct," meaning being in the correct position and on the middle path, not changing its conduct, thus attracting "friends come," hence it is said "by maintaining the middle path and conduct."

上六：往蹇來碩，吉。利見大人。往則長難，來則難終，難終則眾難皆濟，志大得矣，故曰“往蹇來碩吉”。險夷難解，大道可興，故曰“利見大人”也。[疏]正義曰：碩，大也。上六難終之地，不宜更有所往，往則長難，故曰“往蹇”也。“來則難終，難終則眾難皆濟，志大得矣”，故曰“碩吉”也。險夷難解，大道可興，宜見大人以弘道化，故曰“利見大人”也。

The line statement of the Upper Sixth says: going forward meets difficulties, but returning brings great gain, which is auspicious; it is favorable to meet a great person. Wang Bi's commentary explains: going forward will increase difficulties, but returning leads to the end of difficulties; when difficulties are over, all troubles are resolved, and one's aspirations are greatly fulfilled, hence "going forward meets difficulties, returning brings great gain, which is auspicious." When dangers are eased and difficulties are resolved, the great way can be established, hence "favorable to meet a great person." Kong Yingda's commentary further explains: "suo" means great. The Upper Sixth is at the place where difficulties have ended, so it is not appropriate to go forward again, for going forward would increase difficulties, hence "going forward meets difficulties." "Returning leads to the end of difficulties; when difficulties end, all troubles are resolved, and aspirations are greatly fulfilled," hence "great gain, auspicious." When dangers are eased and difficulties are resolved, the great way can be established, so one should meet a great person to promote the way, hence "favorable to meet a great person."

《象》曰：“往蹇來碩”，志在內也。有應在內，往則失之。來則志獲，“志在內也”。[疏]正義曰：“志在內也”者，有應在三，是“志在內也”。應既在內，往則失之，來則得之，所以往則有蹇，來則碩吉也。“利見大人”，以從貴也。[疏]正義曰：貴謂陽也。以從陽，故云“以從貴”也。

The Image Commentary says: "Going forward is difficult, coming back brings great gain," because the line at the top (Six at the Top) has its responding line within the inner trigram. Wang Bi's annotation explains: the responding line of Six at the Top is within the inner trigram; going forward would lose it, but returning would gain it, hence it is said "the will is within." Kong Yingda elaborates: what is meant by "the will is within" is that the responding line of Six at the Top is with Nine in the Third, which is precisely "the will is within." Since the responding line is within the inner trigram, going forward would lose it, but returning would gain it, so going forward brings difficulty, while returning brings great gain and good fortune. The Image Commentary then says: "It is advantageous to see a great man," because it is in harmony with the superior. Kong Yingda explains: "superior" refers to a yang line; Six at the Top following Nine in the Third, a yang line, is thus said "to follow the superior."

坎下震上。解：利西南。西南，眾也。解難濟險，利施於眾。遇難不困於東北，故不言不利東北也。[疏]正義曰：“解”者，卦名也。然解有兩音，一音古買反，一音胡買反，“解”謂解難之初，“解”謂既解之後。《彖》稱“動而免乎險”，明解眾難之時，故先儒皆讀為“解”。《序卦》云：“物不可以終難，故受之以解。解者，緩也。”然則“解”者，險難解，釋物情舒緩，故為“解”也。“解利西南”者，西南坤位，坤是眾也。施解於眾，則所濟者弘，故曰“解利西南”也。

The hexagram "Jie" has the lower trigram Kan (Water) and the upper trigram Zhen (Thunder). The hexagram statement says: "Jie is favorable to the southwest." Wang Bi's commentary explains that the southwest represents the common people; removing difficulties and rescuing from peril is beneficial when it benefits the masses. If one encounters difficulties but does not become trapped in the northeast, the hexagram statement does not say "unfavorable to the northeast." Kong Yingda's commentary further explains: "Jie" is the name of the hexagram. However, "Jie" has two pronunciations: one is "gǔ mǎi fǎn," meaning the beginning of removing difficulties, and the other is "hú mǎi fǎn," meaning after difficulties have been resolved. The "彖传" says "movement and escape from peril," indicating this is the time of removing difficulties, so the ancients all read it as "Jie" meaning the removal of difficulties. The "序卦传" says: "Things cannot remain in difficulty forever, so after the hexagram "Jian" comes the hexagram "Jie"; "Jie" means to ease." Thus, "Jie" refers to the resolution of difficulties and the easing of affairs, hence it is called "Jie." The phrase "Jie is favorable to the southwest" refers to the southwest being the direction of Kun (Earth), which represents the common people. When the benefits of removing difficulties are extended to the masses, the scope of relief is broad, hence it is said "Jie is favorable to the southwest."

無所往，其來復，吉。有攸往，夙吉。未有善於解難而迷於處安也。解之為義，解難而濟厄者也。無難可往，以解來復則不失中。有難而往，則以速為吉者，無難則能復其中，有難則能濟其厄也。[疏]正義曰：“無所往”者，上言“解難濟險，利施於眾”。此下明救難之時，誡其可否。若無難可往，則以來復為吉。若有難可往，則以速赴為善，故云“無所往，其來復吉，有攸往夙吉”。設此誡者，褚氏云：“世有無事求功，故誡以無難宜靜，亦有待敗乃救，故誡以有難須速也。”

The hexagram statement continues: When there is no place to go, return, and it is auspicious; when there is a place to go, go early, and it is auspicious. Wang Bi's commentary explains: There is no one who is good at removing difficulties yet ignorant of the way to secure peace. "Remove" means to eliminate hardship and rescue from peril: when there is no hardship to remove, return after resolving the difficulty and remain in the center without losing the middle path; when there is hardship to remove, go quickly and it is auspicious. When there is no hardship, returning to the middle path is auspicious; when there is hardship, rescuing from peril is good. Kong Yingda's commentary further explains: The phrase "when there is no place to go" refers to the previous statement "remove difficulties, rescue from peril, and benefit the people." Here it explains the guidance on what to do and what not to do when rescuing from hardship: if there is no hardship to remove, returning is auspicious; if there is hardship to go to, going quickly is good. Therefore, it says "when there is no place to go, returning is auspicious; when there is a place to go, going early is auspicious." The reason for setting this guidance, as Chu said, is that there are people in the world who seek achievements unnecessarily when there is no hardship, so it warns them that when there is no hardship, they should remain quiet; there are also people who wait until things have failed before trying to save them, so it warns them that when there is hardship, they must act quickly.

《彖》曰：解，險以動，動而免乎險，解。動乎險外，故謂之“免”。免險則解，故謂之“解”。[疏]正義曰：此就二體以釋卦名。遇險不動，無由解難。動在險中，亦未能免咎。今動於險外，即見免脫於險，所以為“解”也。

The Commentary on the Judgment says: The hexagram of "Release" refers to encountering a danger and then taking action, and once action is taken, one is freed from the danger, hence called "Release." Wang Bi's commentary explains: moving from outside the danger, hence called "exemption"; being freed from the danger is called "Release." Kong Yingda's commentary further elaborates: this explanation of the hexagram's name is based on the two trigrams. If one encounters a danger but does not act, there can be no resolution of difficulties; if one acts within the danger, it is still not possible to avoid calamity; but now, acting from outside the danger, one is seen to be freed from the danger, hence called "Release."

“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圻。天地否結則雷雨不作，交通感散，雷雨乃作也。雷雨之作，則險厄者亨，否結者散，故“百果草木皆甲圻”也。

The Commentary on the Judgment continues to say: "To resolve is advantageous to the southwest," because going there can gain the support of many people; "Its return is auspicious," because this conforms to the middle path; "If there is a journey, it is auspicious in the morning," because going forward can establish achievements. The vital energies of heaven and earth are resolved, and thunder and rain arise. Thunder and rain arise, and all fruit trees and grasses sprout and break through their shells. Wang Bi's commentary explains: When heaven and earth are closed and blocked, thunder and rain will not arise. Only when there is communication and response, and the accumulated stagnation is dispersed, will thunder and rain arise. Once thunder and rain arise, those in peril become prosperous, and those who are blocked become dispersed, hence "all fruits and grasses break open their shells."

[疏]“解利西南”至“百果草木皆甲坼”。○正義曰：“解利西南往得眾”者，“解”之為義，兼濟為美。往之西南得施解於眾，所以為利也。“其來復吉乃得中也”者，無難可解，退守靜默，得理之中，故云“乃得中”也。“有攸往，夙吉，往有功也”者，解難能速，則不失其幾，故“往有功也”。“天地解而雷雨作雷雨作，而百果草木皆甲圻”者，此因震、坎有雷雨之象，以廣明“解”義。天地解緩，雷雨乃作。雷雨既作，百果草木皆孚甲開坼，莫不解散也。

Kong Yingda explains in his commentary on the section from "Xuan Zhuan" "Jie Li Xibei" to "Bai Guo Cao Mu Jie Jia Che": The phrase "Jie Li Xibei, Wang De Zhong" means that "Jie" signifies the virtue of benefiting many people, and going toward the southwest can spread the relief of solving difficulties to the people, hence it is beneficial. The phrase "Qi Lai Fu Ji, Nai De Zhong Ye" means that when there is no difficulty to solve, returning to rest and keeping silent is in accordance with the middle path, hence it is said "Nai De Zhong." The phrase "You You Wang, Su Ji, Wang You Gong Ye" means that solving difficulties quickly is not missing the opportunity, hence "Wang You Gong." The phrase "Tian Di Jie Er Lei Yu Zuo, Lei Yu Zuo Er Bai Guo Cao Mu Jie Jia Che" refers to expanding the meaning of "Jie" by referring to the images of the thunder trigram and the water trigram: when the heavenly and earthly energies are released, thunder and rain arise; when thunder and rain arise, all fruits and grasses have their husks split open and sprout, thus all are dispersed.

解之時大矣哉！無圻而不釋也。難解之時，非治難時，故不言用。體盡於解之名，無有幽隱，故不曰義。[疏]正義曰：結嘆解之大也。自天地至於草木，無不有“解”，豈非大哉！

The Commentary on the Judgment concludes by saying: The time of the hexagram of Resolution is truly magnificent! Wang Bi's commentary explains: There is nothing that cracks without being resolved. The time of resolving difficulties is different from the time of governing difficulties, so the Commentary on the Judgment does not mention 'time usage'; since the nature of the hexagram is already fully expressed in the term 'Resolution,' there is no obscure or unclear aspect, so it also does not mention 'time meaning.' Kong Yingda's commentary further elaborates: This is a summary and praise of the grandeur of 'Resolution': from heaven and earth down to grass and trees, all have 'Resolution,' is it not magnificent!

《象》曰：雷雨作，解。君子以赦過宥罪。[疏]正義曰：赦謂放免，過謂誤失，宥謂寬宥，罪謂故犯，過輕則赦，罪重則宥，皆解緩之義也。

The Great Image Commentary says: Thunder and rain arise, which is the meaning of the hexagram. The superior person thus pardons mistakes and shows leniency towards offenses. Kong Yingda's commentary further explains: "Pardoning" means to release from punishment, "mistake" refers to unintentional errors; "leniency" means to reduce punishment, and "offense" refers to intentional wrongdoing. Minor mistakes are pardoned, and serious offenses are met with leniency, both conforming to the meaning of "resolution" which implies easing and relief.

初六：無咎“解”者，解也。屯難盤結，於是乎解也。處蹇難始解之初，在剛柔始散之際，將赦罪厄，以夷其險。處此之時，不煩於位而“無咎”也。[疏]正義曰：夫險難未夷，則賤弱者受害，然則蹇難未解之時，柔弱者不能無咎，否結既釋之後，剛強者不復陵暴。初六，“處蹇難始解之初，在剛柔始散之際”，雖以柔弱處無位之地，逢此之時，不慮有咎，故曰“初六無咎”也。《象》曰：剛柔之際，義無咎也。或有過咎，非其理也。“義”猶理也。[疏]正義曰：“義無咎”者，“義”猶理也，剛柔既散，理必無咎，或有過咎，非理之當也，故曰“義無咎”也。○注“有過咎”至“義猶理也”。○正義曰：“或有過咎，非其理也”者，或本無此八字。

The line statement of the first line says: There is no fault. Wang Bi's commentary explains: "To resolve" means to untie; difficulties that have gathered together are now loosened here. The first line is at the beginning of the resolution of difficulties, at the moment when the strong and the weak are just beginning to separate. At this time, punishment and calamity are forgiven, and obstacles are eased. Being in this situation, one does not need to worry about matters of rank and position, thus "there is no fault." Kong Yingda's commentary further explains: When difficulties are not yet resolved, the weak and the humble suffer. Therefore, before the difficulties are resolved, the weak cannot avoid faults. But once the blockage and stagnation have been dispelled, the strong no longer oppress. The first line, "being at the beginning of the resolution of difficulties, at the moment when the strong and the weak are just beginning to separate," although in a weak and low position without rank, being in this situation does not require worry about faults, thus it is said "the first line, no fault." The Image Commentary says: At the moment when the strong and the weak meet, by nature there is no fault. Wang Bi's commentary explains: If there is still a fault, that would be against reason; "righteousness" is equivalent to "reason." Kong Yingda's commentary says: The phrase "righteousness brings no fault" means "righteousness" is "reason." Once the strong and the weak have separated, by reason there must be no fault. If there is still a fault, then it is not in accordance with reason, thus it is said "righteousness brings no fault." Kong Yingda's commentary also explains Wang Bi's comment from "perhaps there is a fault" to "righteousness is like reason": The eight characters "perhaps there is a fault, not in accordance with reason" in Wang Bi's comment, some versions do not have.

九二：田獲三狐，得黃矢，貞吉。狐者，隱伏之物也。剛中而應，為五所任，處於險中，知險之情，以斯解物，能獲隱伏也，故曰：“田獲三狐”也。黃，理中之稱也。矢，直也。田而獲三狐，得乎理中之道，不失枉直之實，能全其正者也，故曰“田獲三狐，得黃矢，貞吉”也。[疏]正義曰：“田獲三狐”者，狐是隱伏之物，三為成數，舉三言之，搜獲歡盡。九二以剛居中而應於五，為五所任，處於險中，知險之情，以斯解險，無險不濟，能獲隱伏，如似田獵而獲窟中之狐，故曰“田獲三狐”。“得黃矢，貞吉”者，黃，中之稱。矢，直也。田而獲三狐，得乎無理中之道，不失枉直之實，能全其正者也，故曰“得黃矢貞吉”也。

The line statement of the second line says: "Hunting in the fields, capturing three foxes, obtaining a yellow arrow, maintaining uprightness brings good fortune." Wang Bi's commentary explains: "Foxes are hidden and concealed creatures. The nine in the second line is strong and upright, located in the center, and corresponds with the six in the fifth line, being trusted by the six in the fifth. Being in a dangerous situation yet fully understanding the danger, using these conditions to resolve difficulties, one can search out hidden things, hence it is said 'Hunting in the fields, capturing three foxes.' 'Yellow' is a term indicating the middle path, and 'arrow' signifies uprightness. Hunting and capturing three foxes means obtaining a method in accordance with the middle path, without losing the truth of right and wrong, thus being able to maintain uprightness, hence it is said 'Hunting in the fields, capturing three foxes, obtaining a yellow arrow, maintaining uprightness brings good fortune.' Kong Yingda's commentary further explains: 'Hunting in the fields, capturing three foxes' refers to foxes being hidden creatures. 'Three' is a number representing completion; using 'three' as an example, it indicates capturing hidden things thoroughly. The nine in the second line, being a strong line in the center and corresponding with the six in the fifth line, is employed by the six in the fifth line. Being in a dangerous situation yet fully understanding the danger, using these conditions to remove difficulties, there is no danger that cannot be overcome, and hidden things can be searched out, just like hunting and capturing foxes in a cave, hence it is said 'Hunting in the fields, capturing three foxes.' 'Obtaining a yellow arrow, maintaining uprightness brings good fortune' refers to 'yellow' as a term indicating the middle path, and 'arrow' as signifying uprightness. Hunting and capturing three foxes means obtaining a method in accordance with the middle path (the original text says 'obtaining the way of the middle without reason,' with 'without' being an added character), without losing the truth of right and wrong, thus being able to maintain uprightness, hence it is said 'obtaining a yellow arrow, maintaining uprightness brings good fortune.'

《象》曰：九二，“貞吉”，得中道也。[疏]正義曰：“得中道也”者，明九二位既不當，所以得“貞吉”者，由處於中，得乎理中之道故也。

The Image Commentary says: "Nine Two 'Zhen Ji' (upright and auspicious)" because it has attained the middle path. Kong Yingda's commentary further explains: the phrase "attaining the middle path" indicates that Nine Two is originally not in the proper position, yet it can achieve "Zhen Ji" because it is in the central position and conforms to the middle path.

六三：負且乘，致寇至，貞吝。處非其位，履非其正，以附於四，用夫柔邪以自媚者也。乘二負四，以容其身。寇之來也，自已所致，雖幸而免，正之所賤也。[疏]正義曰：“負且乘致寇至”者，六三，矢正無應，下乘於二，上附於四，即是用夫邪佞以自說媚者也。乘者，君子之器也。負者，小人之事也。施之於人，即在車騎之上，而負於物也。故寇盜知其非巳所有，於是競欲奪之，故曰“負且乘致寇至”也。“貞吝”者，負乘之人，正其所鄙，故曰“貞吝”也。

The Line Statement of the Third Line says: carrying something while sitting on a cart, invites strong bandits; even upholding the correct path brings regret. Wang Bi's commentary explains: the position of the Sixth Line is not its proper place, and its position is not upright. It relies on clinging to the Nine in the Fourth, using softness and flattery to please the superior. It is supported below by the Nine in the Second and attached above to the Nine in the Fourth, thus finding a place for itself. The coming of strong bandits is something it has brought upon itself. Even if it escapes disaster by chance, it is despised by the correct path. Kong Yingda's commentary further explains: what is meant by 'carrying and riding' is that the Sixth Line loses uprightness and has no corresponding line. It oversteps below the Nine in the Second and clings above to the Nine in the Fourth, using improper means to please itself. A cart is the tool of a gentleman, while carrying is the task of a petty person. When these two things fall upon one person, it becomes sitting on a cart while also carrying something. Therefore, bandits know that the cart is not what they should have, and they rush to seize it. This is why it is said 'carrying and riding, leading to bandits'. What is meant by 'uprightness brings regret' is that someone who both carries and rides is despised by the correct path, hence 'uprightness brings regret'.

《象》曰：負且乘，亦可醜也。自我致戎，又誰咎也？[疏]正義曰：“亦可醜也”者，天下之丑多矣，此是其一，故曰“亦可醜也”。“自我致戎，又誰咎也”者，言此寇雖由已之招，非是他人致此過咎，故曰“又誰咎也”。

The Image Commentary says: Being both back and mounted, it is indeed a disgrace; I myself have invited the army, so who can blame me? Kong Yingda's commentary further explains: The phrase 'also truly disgraceful' refers to many disgraceful things in the world, and this is merely one of them, hence 'also truly disgraceful.' The phrase 'I myself have invited the army, so who can blame me' means that although these bandits were brought about by oneself, they were not caused by others, hence 'so who can blame me.'

九四：解而拇，朋至斯孚。失位不正，而比於三，故三得附之為其拇也。三為之拇，則失初之應，故“解其拇”，然後朋至而信矣。[疏]正義曰：而，汝也。拇，足大指也。履於不正，與三相比，三從下來附之，如指之附足，四有應在初。若三為之拇，則失初之應，故必“解其拇”，然後朋至而信，故曰“解而拇，朋至斯孚”。《象》曰：“解而拇”，未當位也。[疏]正義曰：“未當位”者，四若當位履正，即三為邪媚之身，不得附之也。既三不得附四，則無所解。今須解拇，由不當位也。

The line statement for the fourth line says: "Loosen the big toe, then friends will come and trust will be established." Wang Bi's commentary explains: The fourth line is not in the correct position and is not proper, and it is adjacent to the sixth line in the third position, so the sixth line in the third position is able to attach itself to it like a big toe. Since the sixth line in the third position has become its big toe, it loses its correspondence with the sixth line at the beginning. Therefore, "loosen the big toe," and then friends will come and trust will be established. Kong Yingda's commentary further explains: "er" means "you," and "mu" refers to the big toe. The fourth line is not properly positioned and is adjacent to the sixth line in the third position. The sixth line in the third position comes from below to attach itself to it, like a toe attached to the foot. However, the corresponding line of the fourth line is the sixth line at the beginning. If the sixth line in the third position becomes its big toe, it loses its correspondence with the sixth line at the beginning. Therefore, "loosen this big toe," and then friends will come and trust will be established. The Image Commentary says: "Loosen the big toe," because the fourth line is not in the proper position. Kong Yingda's commentary says: The term "not in the proper position" refers to the fourth line. If the fourth line were in the proper position and properly positioned, then the sixth line in the third position, which is a perverse and deceitful line, would have no way to attach itself. Since the sixth line in the third position cannot attach itself to the fourth line, there would be nothing to loosen. Now, the need to loosen the big toe is precisely because the fourth line is not in the proper position.

六五：君子維有解，吉。有孚于小人。居尊履中而應乎剛，可以有解而獲吉矣。以君子之道解難釋險，小人雖間，猶知服之而無怨矣。故曰“有孚于小人”也。[疏]正義曰：“君子維有解吉”者，六五，居尊履中而應於剛，是有君子之德。君子當此之時，可以解於險難。維，辭也。有解於難，所以獲吉，故曰“君子維有解吉”也。“有孚于小人”者，以君子之道解難，則小人皆信服之，故曰“有孚于小人”也。《象》曰：君子有解，小人退也。[疏]正義曰：小人謂作難者，信君子之德，故退而畏服之。

The line statement of the fifth line says: A gentleman is able to remove troubles, thus achieving auspiciousness; even the petty person is influenced by sincerity. Wang Bi's commentary explains: The sixth line in the fifth position occupies the exalted position and follows the strong line in the second position, thus being able to remove troubles and achieving auspiciousness. Using the way of the gentleman to remove difficulties and dispel dangers, even if the petty person tries to mediate, they will still know to submit and have no complaints. Therefore, it is said, "having sincerity towards the petty person." Kong Yingda's commentary further explains: What is meant by "the gentleman is able to remove troubles, thus achieving auspiciousness" is that the sixth line in the fifth position occupies the exalted position and is in the central position, responding to the strong line, thus possessing the virtue of the gentleman. At this time, the gentleman can remove dangers. "维" is a particle. Being able to remove difficulties leads to auspiciousness, hence it is said, "the gentleman is able to remove troubles, thus achieving auspiciousness." What is meant by "having sincerity towards the petty person" is that by using the way of the gentleman to remove difficulties, the petty person will be convinced, hence it is said, "having sincerity towards the petty person." The Image Commentary says: When the gentleman removes troubles, the petty person retreats. Kong Yingda's commentary says: "The petty person" refers to those who create troubles; they believe in the virtue of the gentleman, thus retreating and being afraid.

上六：公用射隼于高墉之上，獲之，無不利。初為四應，二為五應，三不應上，失位負乘，處下體之上，故曰“高墉”。墉非隼之所處，高非三之所履，上六居動之上，為解之極，將解荒悖而除穢亂者也。故用射之，極則後動，成而後舉，故必“獲之”，而“無不利”也。

The line statement of the sixth line at the top says: A prince or lord shoots a falcon from a high wall and hits it, capturing it, resulting in no disadvantage. Wang Bi's commentary explains: The first line six corresponds to the second line nine, and the second line nine corresponds to the fifth line six. The third line six does not correspond with the sixth line at the top. The third line six is out of position and is facing a chariot, located at the top of the lower part, hence called "high wall." A high wall is not a suitable place for a falcon to rest, and a high position is not a suitable place for the third line six to be. The sixth line at the top is located at the top of the shaking trigram, at the extreme point of the resolving hexagram. It is about to remove chaos and disorder, and eliminate filth and calamity, so it uses shooting as a method. When reaching the extreme point, it then acts; when conditions are mature, it then acts, so it certainly "shoots and captures" and "results in no disadvantage."

[疏]“上六”至“無不利”。○正義曰：隼者，貪殘之鳥，鸇鷂之屬。墉，牆也。六三失位負乘，不應於上，即是罪釁之人，故以譬於集。此借飛鳥為喻，而居下體之上，其猶隼處高墉。隼之為鳥，宜在山林，集於人家“高墉”，必為人所繳射，以譬六三處於高位，必當被人所誅討。上六居動之上，為解之極，將解之荒悖而除穢亂，故用射之也。“極而後動，成而後舉，故必獲之，而無不利”，故曰“公用射隼于高墉之上，獲之無不利”也。公宅臣之極。上六以陰居上，故謂之“公”也。

Kong Yingda explains in his commentary on the line statement of the topmost line, up to "wu bu li": "The bird 'sun' is a greedy and fierce bird, similar to zhan and yao. 'Yong' means a wall. The line six in the third is out of position and has a carriage on its back, and does not correspond with the topmost line, thus it is a person with guilt and fault. Therefore, it is compared to the bird 'sun'. Here, the metaphor of a flying bird is used; the line six in the third is located above the lower trigram, just like the bird 'sun' perching on a high wall. This kind of bird should live in mountains and forests, but now it perches on a human's high wall, so it must be shot down by an arrow with a rope. This metaphor indicates that the line six in the third, being in a high position, must be punished. The topmost line is at the top of the trigram of movement, and is at the extreme of the卦 of resolution. It is about to remove chaos and disorder, and eliminate corruption and disorder, so it uses the method of shooting. As Wang Bi's commentary says, 'When reaching the extreme, action is taken; when conditions are ripe, action is taken, so it is certain to succeed without any disadvantage.' Therefore, it says 'the superior person shoots the bird 'sun' on a high wall, and succeeds, without any disadvantage.' 'Gong' refers to the highest rank among officials (the original text says 'zai' instead of 'zhe'). The topmost line has a yin line in a yang position, so it is called 'gong'.

《象》曰：“公用射隼”，以解悖也。[疏]正義曰：“解悖也”者，悖，逆也。六三失位負乘，不應於上，是悖逆之人也。上六居動之上，能除解六三之荒悖，故云“以解悖也”。

The Image Commentary says: "The public uses a bow to shoot a falcon," which is to remove disorder. Kong Yingda's commentary further explains: the phrase "to remove disorder" refers to "disorder" meaning rebellion. The six in the third line has lost its position and is in opposition to the chariot, and also does not correspond with the six at the top, thus being a rebellious person. The six at the top is located at the top of the shaking trigram, and can remove the disorder and rebellion of the six in the third line, hence it is said "to remove disorder."

兌下艮上。損：有孚，元吉，無咎可貞，利有攸往。曷之用？二簋可用享。[疏]“損有孚”至“可用享”。○正義曰：“損”者，減損之名，此卦明損下益上，故謂之“損”。“損”之為義，“損下益上”，損剛益柔。損下益上，非補不足者也。損剛益柔，非長君子之道者也。若不以誠信，則涉諂諛而有過咎，故必“有孚”，然後大吉，無咎可正，而“利有攸往”矣，故曰“損有孚，元吉，無咎可貞，利有攸往”也。

The hexagram "Loss" has the trigram Dui (Lake) as its lower trigram and Gen (Mountain) as its upper trigram. The hexagram statement says: "Loss, with sincerity, brings great auspiciousness, without fault and suitable for maintaining the right path, it is favorable to go somewhere. What should be offered? Two thin dishes are sufficient for sacrifice." Kong Yingda's commentary on the hexagram statement from "loss with sincerity" to "favorable to go somewhere" explains: "Loss" refers to the concept of reduction, and this hexagram illustrates the idea of reducing the lower part to benefit the upper part, hence called "Loss." The meaning of "Loss" is "reducing the lower to benefit the upper" and "reducing the strong to benefit the soft." Reducing the lower to benefit the upper does not mean taking from the surplus to make up for the deficiency, and reducing the strong to benefit the soft does not mean promoting the way of the gentleman. Therefore, if one does not act with sincerity, it will lead to flattery and result in faults. Hence, one must have sincerity, then it will bring great auspiciousness, without fault and suitable for maintaining the right path, and it will be favorable to go somewhere. Therefore, it says, "Loss, with sincerity, brings great auspiciousness, without fault and suitable for maintaining the right path, favorable to go somewhere."

先儒皆以無咎、可貞，各自為義，言既吉而無咎，則可以為正。準下王注《彖》辭云：“損下而不為邪，益上而不為諂，則何咎而可正。”然則王意以無咎、可貞共成一義，故莊氏云：“若行損有咎，則須補過以正其失。”今行損用信，則是無咎可正，故云“無咎可貞”。竊謂莊氏之言得正旨矣。“曷之用，二簋可用享”者，明行損之禮，貴夫誠信，不在於豐。既行損以信，何用豐為？二簋至約，可用享祭矣，故曰“曷之用，二簋可用享”也。

Kong Yingda continued to analyze, pointing out that previous scholars regarded "wu jiao" and "ke zhen" as two separate meanings, saying that if something is both auspicious and without blame, it can be considered correct. However, according to Wang Bi's commentary on the Commentary on the Judgment in the following text, "reducing what is below without flowing into wrongdoing, and increasing what is above without flowing into flattery, then what blame is there, what is there that cannot be correct?" This shows that Wang Bi regarded "wu jiao" and "ke zhen" as a single meaning. Therefore, Zhang Shi said, "If reducing what is below leads to blame, then one must correct the mistake to rectify the error." Now, if reducing is done with sincerity, then it is without blame and can be corrected, hence saying "wu jiao ke zhen." I personally think Zhang Shi's view is more in line with the correct meaning. The phrase "he zhi yong, er gui ke yong xiang" indicates that the value of the ritual of reduction lies in sincerity rather than in abundance. Since sincerity is used in reduction, why seek abundance? Two simple bowls of food, extremely frugal, can still be used for sacrifice, hence saying "he zhi yong? Er gui ke yong xiang."

《彖》曰：損，損下益上，其道上行。艮為陽，兌為陰。凡陰順於陽者也。陽止於上，陰說而順，損下益上，上行之義也。[疏]正義曰：此就二體釋卦名之義，艮，陽卦，為止。兌，陰卦，為說。陽止於上，陰說而順之，是下自減損以奉於上，“上行”之謂也。

The Commentary on the Judgment says: The hexagram of Loss involves reducing the lower part and increasing the upper part, thus its way is to move upward. Wang Bi's annotation explains: The hexagram of Mountain is a yang hexagram, and the hexagram of Joy is a yin hexagram; all yin hexagrams are obedient to yang. Yang stops at the top, yin is pleased and obedient, reducing the lower part to increase the upper part, which is the meaning of "moving upward." Kong Yingda's commentary further elaborates: This interpretation explains the meaning of the hexagram by referring to the two trigrams. The trigram of Mountain is a yang trigram, whose nature is to stop; the trigram of Joy is a yin trigram, whose nature is to be pleased. Yang stops at the top, yin is pleased and obedient to it, which means the lower part reduces itself to serve the upper part, which is what is referred to as "moving upward."

損而有孚，元吉，無咎可貞，利有攸往。損之為道，“損下益上”，損剛益柔也。損下益上，非補不足也。損剛益柔，非長君子之道也。為損而可以獲吉，其唯有孚乎？“損而有孚”，則“元吉”，“無咎”而可正，“利有攸往”矣。“損剛益柔”，不以消剛。“損柔益上”，不以盈上，損剛而不為邪，益上而不為諂，則何咎而可正？雖不能拯濟大難，以斯有往，物無距也。[疏]正義曰：卦有“元吉”已下等事，由於“有孚”，故加一“而”字，則其義可見矣。

The Commentary on the Judgment continues to say: By reducing and maintaining sincerity, great auspiciousness is achieved, without fault one can uphold correctness, and it is appropriate to go somewhere. Wang Bi's commentary explains: The principle of 'reduction' is 'reducing the lower to benefit the upper' and 'reducing the strong to benefit the flexible'; reducing the lower to benefit the upper is not about using surplus to make up for deficiency, and reducing the strong to benefit the flexible is not about promoting the way of the gentleman. Achieving auspiciousness through reduction relies on sincerity alone. 'Reducing while being sincere' leads to 'original auspiciousness,' 'without fault' allows one to uphold correctness, and 'favorable for going somewhere' is achieved. 'Reducing the strong to benefit the flexible' does not mean eliminating strength, and 'reducing the flexible to benefit the upper' does not mean making the upper full. Reducing the lower without deviating into wrongness, and increasing the upper without deviating into flattery, then what fault is there, and what is not correct? Although it cannot save great difficulties, by acting in this way, all things will not resist. Kong Yingda's commentary further explains: The phrases 'original auspiciousness' and so on in the Hexagram Statement all come from 'sincerity,' so the Commentary on the Judgment adds the word 'while,' and the meaning becomes clear.

“曷之用”？曷，辭也。“曷之用”，言何以豐為也。“二簋可用享。”二簋，質薄之器也。行損以信，雖二簋而可用享。[疏]正義曰：“曷之用二簋可用享”者，舉《經》明之，皆為損而有孚，故得如此。

The Commentary on the Judgment cites the Hexagram Statement saying: "Why use it?" Wang Bi's annotation explains: "He" is a question particle, and "Why use it?" means why seek abundance. The Commentary on the Judgment also cites: "Two bowls may be used for sacrifice." Wang Bi's annotation explains: two bowls are simple vessels; by practicing reduction and sincerity, even two bowls can be used for sacrifice. Kong Yingda's commentary further explains: the phrase "Why use it? Two bowls may be used for sacrifice" is an example taken from the text to illustrate that because of reduction and sincerity, such things are possible.

二簋應有時，至約之道，不可常也。[疏]正義曰：申明二簋之禮，不可為常。二簋至約，惟在損時應時行之，非時不可也。損剛益柔有時。下不敢剛，貴於上行，“損剛益柔”之謂也。剛為德長，損之不可以為常也。[疏]正義曰：明“損下益上”之道，亦不可為常。損之所以能“損下益上”者，以下不敢剛亢，貴於奉上，則是損於剛亢而益柔順也。“損剛”者，謂損兌之陽爻也。“益柔”者，謂益艮之陰爻也。人之為德，須備剛柔，就剛柔之中，剛為德長。既為德長，不可恆減，故損之“有時”。

The Commentary on the Judgment continues to say: the use of two ritual vessels should be in accordance with the proper time. Wang Bi's annotation explains: extreme frugality should not be regarded as a fixed standard. Kong Yingda's commentary elaborates: this is to clarify that the practice of using two ritual vessels for sacrifice should not be regarded as a permanent custom; extreme frugality is only appropriate at the time of reduction and should not be applied at other times. The Commentary on the Judgment also says: the act of reducing the strong and increasing the gentle should be in accordance with the proper time. Wang Bi's annotation explains: those in lower positions should not be overly strong or assertive, and serving those above is considered important, which is referred to as 'reducing the strong and increasing the gentle'; strength is the primary aspect of virtue, so reducing it should not be regarded as a fixed standard. Kong Yingda's commentary elaborates: this is to clarify that the principle of 'reducing the lower to benefit the upper' should not be regarded as a fixed standard. The reason why 'reducing the lower to benefit the upper' is possible is that those in lower positions do not act with excessive strength or directness, and instead prioritize serving those above, which is the act of reducing the strong and increasing the gentle. The term 'reducing the strong' refers to reducing the yang lines of the Dui trigram; the term 'increasing the gentle' refers to increasing the yin lines of the Gen trigram. Human cultivation of virtue must include both strength and gentleness, but among these, strength is the primary aspect of virtue. Since it is the primary aspect, it should not be constantly reduced, hence the reduction of strength should be done 'according to the proper time'.

損益盈虛，與時偕行。自然之質，各定其分，短者不為不足，長者不為有餘，損益將何加焉？非道之常，故必“與時偕行”也。[疏]正義曰：“盈虛”者，鳧足短而任性，鶴脛長而自然。此又云“與時偕行”者，上既言“損剛益柔”，不可常用，此又汎明損益之事，體非恆理，自然之質，各定其分。鳧足非短，鶴脛非長，何須損我以益人。虛此以盈彼，但有時宜用，故應時而行，故曰“損益盈虛，與時偕行”也。

The Commentary on the Judgment continues to say: reduction and increase, fullness and emptiness, should all be carried out in accordance with the times. Wang Bi's annotation explains: the inherent nature of all things has its own fixed limits; what is short is not considered insufficient, and what is long is not considered excessive. So what can be added by reduction and increase? This is not a constant principle, so it must be "to go with the times." Kong Yingda's commentary further elaborates: what is meant by "fullness and emptiness" is like what the Zhuangzi's "Paradoxical Legs" section says: the short legs of a wild duck are its natural state, and the long legs of a crane are its natural condition. Here, the phrase "to go with the times" is used because the previous text had already stated that "reducing the strong and benefiting the weak" is not something that can be commonly applied. Here, it is a general discussion about reduction and increase, and its fundamental nature is not a constant principle. Each thing has its own fixed nature: the legs of a wild duck are not short, and the legs of a crane are not long. So why should we reduce one part to increase another? Why should we empty one to fill another? It is only sometimes appropriate to do so, hence we must act in accordance with the times, hence it says "reduction and increase, fullness and emptiness, go with the times."

《象》曰：山下有澤，損。山下有澤，損之象也。[疏]正義曰：澤在山下，澤卑山高，似澤之自損，以崇山之象也。君子以懲忿窒欲。可損之善，莫善忿欲也。[疏]正義曰：君子以法此損道，以懲止忿怒，窒塞情慾。夫人之情也，感物而動，境有順逆，故情有忿欲。懲者息其既往，窒者閉其將來。忿欲皆有往來，懲窒互文而相足也。

The Great Image Commentary says: Mountains below a marsh, this is the hexagram of Loss. Wang Bi's annotation explains: Mountains below a marsh precisely exemplify the image of "Loss." Kong Yingda's commentary elaborates: The marsh is below the mountain, the marsh being low and the mountain high, like the marsh reducing itself to raise the mountain. The Great Image Commentary continues: The superior person thus admonishes himself against anger and suppresses desires. Wang Bi's annotation explains: Among things that can be reduced, none is more deserving of reduction than anger and desire. Kong Yingda's commentary elaborates: The superior person models himself upon this principle of "Loss," using it to restrain anger and block desires. Human nature and emotions are stirred by external things, and external circumstances are sometimes favorable and sometimes adverse, so emotions give rise to anger and desire. "Cheng" refers to stopping what has already occurred, while "Zhi" refers to blocking what is about to come; anger and desire both have past and future aspects, and the terms "Cheng" and "Zhi" are mutually explanatory, complementing each other.

初九：巳事遄往，無咎，酌損之。損之為道，“損下益上”，損剛益柔，以應其時者也。居於下極，損剛奉柔，則不可以逸。處損之始，則不可以盈，事已則往，不敢宴安，乃獲“無咎”也。剛以奉柔，雖免乎無咎，猶未親也。故既獲無咎，復自“酌損”，乃得“合志”也。遄，速也。[疏]正義曰：“巳事遄往無咎”者，巳，竟也。遄，速也。損之為道，“損下益上”，如人臣欲自損己奉上。然各有所掌，若廢事而往，咎莫大焉。若事已不往，則為傲慢。竟事速往，乃得無咎，故曰“巳事遄往無咎也”。“酌損之”者，剛勝則柔危，以剛奉柔，初未見親也。故須酌而減損之，乃得“合志”，故曰“酌損之”。

The line statement of the first nine says: After finishing one's own duties, one should quickly proceed, without blame, and also consider reducing one's own efforts. Wang Bi's commentary explains: The principle of "loss" is "reducing the lower to benefit the upper" and "reducing the strong to benefit the weak," in accordance with the timing. The first nine is at the very bottom of the lower trigram, so it should reduce its strength to serve the softness above, and thus cannot be lazy; being at the beginning of the loss hexagram, it cannot be complacent. After finishing the task, one should quickly proceed, not seeking comfort, in order to achieve "no blame." Using strength to serve softness, although it avoids blame, has not yet been accepted, so after achieving "no blame," one must further "measure and reduce" oneself in order to align with the upper part. "Chuan" means quick. Kong Yingda's commentary further explains: "After finishing the task, go quickly, no blame," "si" means completed, "chuan" means quickly. The principle of "loss" is "reducing the lower to benefit the upper," like a minister reducing himself to serve the sovereign. However, each person has their own duties; if one leaves their post to serve above, there is no greater mistake than this. If one finishes the task but does not go, it becomes arrogance. Only by finishing one's duties and quickly proceeding can one avoid blame, hence "after finishing the task, go quickly, no blame." As for "measure and reduce," when strength is excessive, the softness is in danger. Using strength to serve softness, at the beginning, has not yet been accepted, so one must measure and reduce oneself in order to align with the upper part, hence "measure and reduce."

《象》曰：“巳事遄往”，尚合志也。尚合於志，欲速往也。[疏]正義曰：“尚合志”者，尚，庶幾也。所以竟事速往，庶幾與上合志也。

The Image Commentary says: "After completing the task, go swiftly." This expresses the hope of aligning with the superior's will. Wang Bi's annotation explains that the desire is to align with the superior's will, hence the wish to go swiftly. Kong Yingda's commentary further elaborates: "Shang he zhi" means "to hope for alignment." "Shang" here means approximately "to approach" or "to hope for"; therefore, after finishing one's duty, one goes swiftly in order to align with the superior's will.

九二：利貞，征凶。弗損，益之。柔下可全益，剛不可全削，下不可以無正。初九巳損剛以順柔，九二履中，而復損已以益柔，則剝道成焉，故不可遄往而“利貞”也。進之於柔，則凶矣，故曰“征凶”也。故九二不損而務益，以中為志也。[疏]正義曰：柔不可以全益，剛不可以全削，下不可以無正。初九已損剛以益柔，為順六四為初六，九二復損已以益六五為六二，則成剝卦矣。故九二利以居而守正，進之於柔則凶，故曰“利貞，征凶”也。既征凶，故九二不損已而務益，故曰“不損益之”也。

The line statement of the second line says: It is appropriate to maintain correctness, but if one goes forward for military campaign, it will be dangerous; not reducing oneself, but instead increasing the superior. Wang Bi's commentary explains: The soft cannot be increased without limit, and the strong cannot be entirely reduced. The inferior should not lack correctness. The initial nine has already reduced its strength to follow the soft, and the nine in the second is on the middle position. If it again reduces itself to increase the soft, it would become the hexagram of "Splitting." Therefore, the nine in the second should not hurry to go forward, but should "be beneficial to maintain correctness." If it goes forward to attach to the soft, it will be dangerous, hence "military campaign brings danger." Therefore, the nine in the second does not reduce itself but aims to increase the superior, with maintaining the middle as its intention. Kong Yingda's commentary further explains: The soft cannot be increased without limit, and the strong cannot be entirely reduced. The inferior should not lack correctness. The initial nine has already reduced its strength to increase the soft and formed a state of submission (the original text has some errors here); if the nine in the second again reduces itself to increase the six in the fifth, it would become the hexagram of "Splitting." Therefore, the nine in the second should be beneficial to maintain correctness, and going forward to attach to the soft would be dangerous, hence "be beneficial to maintain correctness, military campaign brings danger." Since going forward for military campaign brings danger, the nine in the second does not reduce itself but aims to increase the superior, hence "not reducing, but increasing."

《象》曰：“九二利貞”，中以為志也。[疏]正義曰：“中以為志”者，言九二所以能居而守貞，不損益之，良由居中，以中為志，故損益得其節適也。

The Image Commentary says: "Nine in the Second is favorable to uprightness," because it holds the middle as its aspiration. Kong Yingda further explains that "taking the middle as one's aspiration" means that Nine in the Second is able to remain steady and upright, not diminishing itself while benefiting above, because it resides in the middle position and takes the middle path as its aspiration. Thus, it can achieve the proper balance between reduction and increase.

六三：三人行則損一人，一人行則得其友。損之為道，“損下益上，其道上行”。三人，謂自六三巳上三陰也。三陰並行，以承於上，則上失其友，內無其主，名之曰“益”，其實乃“損”。故天地相應，乃得化醇；男女匹配，乃得化生。陰陽不對，生可得乎？故六三獨行，乃得其友。二陰俱行，則必疑矣。

The line statement of the third line says: If three people go together, one will be reduced; if one goes alone, he will find his companion. Wang Bi's commentary explains: "Loss" is the path of "reducing the lower to benefit the upper, and the path moves upward." The term "three people" refers to the three yin lines above the sixth line. When these three yin lines move upward to support the ninth line at the top, the ninth line loses its exclusive companion. Internally, there is no master or subject, and although it is called "increase," it is actually "loss." Therefore, heaven and earth must correspond in pairs to produce rich and harmonious things, and men and women must be matched one to one to produce offspring. If yin and yang cannot correspond one to one, how can reproduction be achieved? Therefore, the sixth line can find its companion by going alone, but if two yin lines go together, they will certainly bring suspicion.

[疏]“六三”至“得其友”。○正義曰：六三處損之時，居於下體。損之為義，“其道上行”。“三人，謂自六三巳上三陰”。上一人，謂上九也。下一人，謂六三也。夫陰陽相應，萬物化醇，男女匹配故能生育，六三應於上九，上有二陰，六四、六五也。損道上行，有相從之義。若與二陰並己俱行，雖欲益上九一人，更使上九懷疑，疑則失其適匹之義也。名之曰“益”，即不是減損，其實損之也，故曰“三人行則損一人”。若六三一人獨行，則上九納己無疑，則得其友矣，故曰：“一人行則得其友”也。《象》曰：“一人行”，三則疑也。[疏]正義曰：“三則疑”者，言一人則可，三人疑加疑惑也。

Kong Yingda's commentary explains the line statement from the third line to "getting a companion": In the context of the hexagram of "loss," the third line is located in the lower trigram. The meaning of "loss" is "its way goes upward." Wang's annotation says "three people refer to the three yin lines above the third line." "One above" refers to the top line nine, "one below" refers to the third line. Yin and yang correspond with each other, and thus all things are generated and mature; male and female match one by one, and thus offspring are produced. The third line corresponds with the top line nine, but there are also two other yin lines above it, the fourth and fifth lines. The way of loss proceeds upward, and these two yin lines also have a tendency to go upward. If these two yin lines go upward together with the third line, although the intention is to increase the top line nine, it will cause the top line nine to have doubts. If there is doubt, the meaning of one-to-one matching is lost. Although it is called "increase," it seems not to be a loss, but in reality it is a loss, so it is said "three people going together will lose one." If the third line goes upward alone, the top line nine will accept it without doubt, and thus it will get a companion, so it is said "one person going will get a companion." The Image Commentary says: "One person going is good, but three people going together will cause suspicion." Kong Yingda's commentary says: the phrase "three causes suspicion" means that one person going is sufficient, but three people going together will add suspicion.

六四：損其疾，使遄有喜，無咎。履得其位，以柔納剛，能損其疾也。疾何可久？故速乃有喜。損疾以離其咎，有喜乃免，故使速乃有喜，有喜乃“無咎”也。[疏]“六四”至“無咎”。○正義曰：“疾”者相思之疾也。初九自損巳遄往，已以正道速納，陰陽相會，同志斯來，無復企子之疾，故曰“損其疾”。疾何可久，速乃有喜，有喜乃無咎，故曰“使遄有喜，無咎”。○注“履得其位”至“有喜乃無咎也”。○正義曰：“速乃有喜，有喜乃無咎”者，相感而久不相會，則有勤望之憂，故“速乃有喜”。初九自損以益四，四不速納，則有失益之咎也，故曰“有喜乃無咎”也。

The line statement of the fourth line says: reducing one's own affliction, causing the other party to come quickly brings joy and no blame. Wang Bi's commentary explains: the sixth line is in the correct position, and with its gentle and yielding nature, it accepts the strong line. This enables it to reduce its own affliction. How can affliction last? Therefore, quick action brings joy. Reducing affliction to escape blame, having joy leads to the removal of blame, so causing the other party to come quickly brings joy, and having joy leads to 'no blame'. Kong Yingda's commentary elaborates on the line statement from 'reducing affliction' to 'no blame': here, 'affliction' refers to the pain of mutual longing and expectation. Initially, the first line reduces itself and quickly goes forward, while the sixth line, by acting rightly and quickly accepting, allows yin and yang to meet, and the person with the same aspirations arrives, thus eliminating the pain of waiting. Therefore, it is said 'reduce affliction'. How can affliction last? Quick action brings joy, and having joy leads to 'no blame', so it is said 'causing quick arrival brings joy, and there is no blame'. Kong Yingda's commentary further explains Wang Bi's note from 'being in the correct position' to 'there is no blame': Wang's statement that 'only quick action brings joy, and having joy leads to no blame' refers to the situation where two people feel a deep connection but have not met for a long time, leading to a painful longing. Therefore, quick action brings joy. The first line reduces itself to benefit the sixth line, but if the sixth line does not quickly accept, it would be a failure to appreciate this benefit, leading to blame. Therefore, it is said 'having joy leads to no blame'.

《象》曰：“損其疾”，亦可喜也。[疏]正義曰：“亦可喜”者，《詩》曰：“亦既見止”，“我心則降”。不亦有喜乎？

The Image Commentary says: "Reducing one's illness" is also something to be joyful about. Kong Yingda's commentary further explains that what is meant by "also joyful" is expressed in the Book of Songs, Zhao Nan, Cao Chong: "Once I saw him," "My heart is now at ease," which is not precisely a joyful occasion?

六五：或益之，十朋之龜，弗克違，元吉。以柔居尊而為損道，江海處下，百穀歸之，履尊以損，則或益之矣。朋，黨也。龜者，決疑之物也。陰非先唱，柔非自任，尊以自居，損以守之。故人用其力，事順其功。智者慮能，明者慮策，弗能違也，則眾才之用事矣，獲益而得“十朋之龜”，足以盡天人之助也。

The Line Statement of the fifth line says: Someone comes to add to him, a large tortoise worth ten 'peng' which is used to decide matters, its divination cannot be contradicted, and it is a great blessing. Wang Bi's commentary explains: The sixth line, which is yin, is in a noble position and practices the way of reduction; the rivers and lakes are in a low position, and all the streams flow into them. If one is in a noble position yet practices reduction, people will come to add to him. 'Peng' refers to a group, and 'turtle' refers to an object used to decide difficult matters. Yin does not initiate first, and the soft does not display its ability. By maintaining a noble position and practicing reduction, people are willing to exert themselves for him, and things proceed smoothly with success. The wise plan for him, the discerning strategize for him, and even the divination of the great turtle cannot be contradicted, meaning that many talents are serving him. Gaining this addition and obtaining the 'tortoise of ten peng' is sufficient to exhaust the assistance of heaven and people.

[疏]“六五”至“元吉”。○正義曰：六五居尊以柔而在乎損，而能自抑損者也。居尊而能自抑損，則天下莫不歸而益之，故曰“或益之”也。或者，言有也，言其不自益之，有人來益之也。朋者，黨也。龜者，決疑之物也。陰不先唱，柔不自任，“尊以自居，損以守之”，則人用其力，事竭其功，“智者慮能，明者慮策”，而不能違也。朋至不違，則群才之用盡矣，故曰“十朋之龜，弗克違”也。群才畢用，自尊委人，天人並助，故曰“元吉”。

Kong Yingda's commentary explains the line statement from the fifth line to "yuan ji": The fifth line is a yao in the yin position, located in the position of honor within the损卦, which is a line that can restrain itself. Being in a position of honor yet able to restrain oneself, the world will not fail to come to him for support and benefit, hence it says "or yi zhi." "Or" is equivalent to "there is," meaning he does not benefit himself, but rather others come to benefit him. "Peng" refers to a group, and "gu" is an object used for deciding doubts. The yin does not take the initiative, and the soft does not display its ability; by maintaining a position of honor and restraining oneself, people are willing to exert effort and do their utmost for him. The wise plan his talents, and the discerning plan his strategies. Even the divination with tortoise shells cannot contradict this. When the group comes and does not contradict, it means that the talents of many are fully utilized, hence it says "ten peng gu, fei ke wei." When all talents are fully used, and with a noble position entrusting others, heaven and people both assist, hence it says "yuan ji."

○注“以柔居尊”至“天人之助也”。○正義曰：“朋，黨也”者，馬、鄭皆案《爾雅》云：“十朋之龜者，一曰神龜，二曰靈龜，三曰攝龜，四曰寶龜，五曰文龜，六曰筮龜，七曰山龜，八曰澤龜，九曰水龜，十曰火龜。”《象》曰：六五，“元吉”，自上祐也。[疏]正義曰：“自上祐”者，上謂天也，故與“自天祐之，吉無不利”義同也。

Kong Yingda further explains Wang Bi's comment from "with a soft in a noble position" to "the assistance of heaven and man" by saying: Wang Bi's statement "peng, meaning party," is also interpreted by Ma Rong and Zheng Xuan according to the Er Ya as: "the ten kinds of turtles are called: one, divine turtle; two, spiritual turtle; three, capturing turtle; four, treasure turtle; five, literary turtle; six, divination turtle; seven, mountain turtle; eight, marsh turtle; nine, water turtle; ten, fire turtle." The Image Commentary says that the reason for "original good fortune" in line six-five is due to receiving the protection of heaven. Kong Yingda explains that "self-protection from above" refers to heaven, so it is the same meaning as the line "self-protection from heaven, good fortune without any hindrance" in the Great Possession hexagram's upper nine.

上九：弗損，益之，無咎，貞吉，利有攸往。得臣無家。處損之終，上無所奉，損終反益。剛德不損，乃反益之，而不憂於咎。用正而吉，不制於柔，剛德遂長，故曰“弗損，益之，無咎，貞吉，利有攸往”也。居上乘柔，處損之極，尚夫剛德，為物所歸，故曰“得臣”。得臣則天下為一，故“無家”也。

The line statement of the Upper Nine in the sixth line says: "Not reducing, but increasing, without blame, keeping to the correct path brings good fortune, suitable for going forward; gaining ministers and no longer having private family interests." Wang Bi's commentary explains: The Upper Nine is at the end of the Loss hexagram. Above it there is no one to serve, so reduction has reached its limit and turns into increase. The strong and vigorous virtue is no longer reduced, but instead gains, thus there is no need to worry about blame; using the correct path brings good fortune, not restricted by the flexible lines, the strong virtue thus grows, hence it says, "Not reducing, but increasing, without blame, keeping to the correct path brings good fortune, suitable for going forward." The Upper Nine is in a high position and overpowers the flexible lines, at the extreme point of the Loss hexagram, upholding the strong and vigorous virtue, becoming the gathering point for all things, hence it says, "gaining ministers"; gaining ministers, the world becomes unified, hence it says, "no private family."

[疏]“上九”至“得臣無家”。○正義曰：“弗損益之，無咎，貞吉”者，損之為義，“損下益上”。上九處損之極，上無所奉，損終反益，故曰“弗損益之”也。既“剛德不損，乃反益之”，則不憂於咎，“用正而吉”，故曰“無咎，貞吉”也。“利有攸往”者，不利於柔，不使三陰俱進，不疑其志，“剛德遂長”，故曰“利有攸往”也。又能自守剛陽，不為柔之所制，豈惟“無咎、貞吉”而已，所往亦無不利，故曰“利有攸往”，義兩存也。“得臣無家”者，居上乘柔，處損之極尊。夫剛德“為物所歸”，故曰“得臣”。“得臣則以天下為一”，故曰“無家”。“無家”者，光宅天下，無適一家也。《象》曰：“弗損益之”，大得志也。[疏]正義曰：“大得志”者，剛德不損，“為物所歸”，故“大得志也”。

Kong Yingda explains in his commentary on the line statement of Upper Nine: the phrase "Not losing or gaining, no blame, uprightness brings good fortune" refers to the meaning of "loss." "Loss" here means "losing from below to gain above." Upper Nine is at the extreme point of the Loss hexagram, with nothing above it to serve, so when loss reaches its limit, it turns into gain. Therefore, it is said "Not losing or gaining." Since the strong and vigorous virtue is not diminished but rather increased, there is no cause for worry, and by following the correct path one attains good fortune, hence "no blame, uprightness brings good fortune." The phrase "favorable to movement" has two meanings. First, it is unfavorable to the soft, and prevents the three yin lines from advancing together, thus not causing Upper Nine to doubt their intentions. The strong virtue thus grows, hence "favorable to movement." Second, Upper Nine can maintain its strong yang nature and not be controlled by the soft lines, so it is not only "no blame, uprightness brings good fortune," but also all movements are favorable, hence "favorable to movement." These two meanings are both present. The phrase "gaining the people without a family" refers to Upper Nine being in a high position and overpowering the soft lines, occupying the exalted position at the extreme of the Loss hexagram. By upholding the strong and vigorous virtue, it "is the object of all things' return," hence "gaining the people." "Gaining the people means uniting the world as one," hence "without a family." The phrase "without a family" means that the virtue is vast and encompasses the world, not belonging to any single family. The Image Commentary says: "Not losing or gaining" means that the mind has great attainment. Kong Yingda explains that "great attainment of will" refers to the strong and vigorous virtue not being diminished and being "the object of all things' return," hence "great attainment of will."

震下巽上。益：利有攸往，利涉大川。[疏]正義曰：“益”者，增足之名，損上益下，故謂之益。下巳有矣，而上更益之，明聖人利物之無巳也。損卦則損下益上，益卦則損上益下，得名皆就下而不據上者，向秀云：“明王之道，志在惠下，故取下謂之損，與下謂之益。”既上行惠下之道，利益萬物，動而無違，何往不利，故曰“利有攸往”。以益涉難，理絕險阻，故曰“利涉大川”。

The hexagram Yi has the trigram Zhen (Thunder) as its lower trigram and Xun (Wind) as its upper trigram. The hexagram statement says: "Yi is favorable for going forward, favorable for crossing a great river." Kong Yingda's commentary further explains: "Yi" is the name for adding to make something full; this hexagram reduces from above to increase below, hence it is called "Yi." The lower part already has something, and the upper part adds more to it, showing that the sage benefits all things without limit. The hexagram Xin (Loss) reduces below to benefit above, while the hexagram Yi reduces above to benefit below. Both hexagrams derive their names from "below" rather than from "above." Xiang Xiu says: "The way of an enlightened ruler is to care for the people below, so taking from below is called 'Xin' (Loss), and giving to below is called 'Yi' (Benefit)." Since those in authority promote the way of benefiting the people below, benefiting all things, their every action is in harmony, so where would it be unfavorable to go? Therefore, it says "favorable to go forward." Carrying this benefit through difficult circumstances, it is reasonable to overcome obstacles, hence it says "favorable to cross a great river."

《彖》曰：益，損上益下，民說無疆。震，陽也。巽，陰也。巽非違震者也。處上而巽，不違於下，“損上益下”之謂也。[疏]正義曰：此就二體釋卦名之義。柔損在上，剛動在下，上巽不違於下，“損上益下”之義也。既居上者能自損以益下，則下民歡說，無復疆限。益卦所以名益者，正以“損上益下，民說無疆”者也。

The Commentary on the Judgment says: The hexagram of Gain indicates that reducing the upper part and increasing the lower part brings joy to the people without limit. Wang Bi's commentary explains: Zhen is yang, Xun is yin; Xun does not contradict Zhen. Being in a superior position yet being humble and yielding, and not contradicting the lower part, is what is called "reducing the upper to benefit the lower." Kong Yingda's commentary further explains: This interpretation is based on the two trigrams above and below to explain the meaning of the hexagram's name. The yin trigram Xun, which is gentle and yielding, is above, while the yang trigram Zhen, which is strong and active, is below. The upper trigram being humble and yielding without contradicting the lower trigram precisely embodies the meaning of "reducing the upper to benefit the lower." Since those in superior positions can reduce themselves to benefit those below, the people below will be joyful and happy without limit. The hexagram is named "Gain" precisely because of "reducing the upper to benefit the lower, the people are joyful without limit."

自上下下，其道大光。“利有攸往”，中正有慶。五處中正，“自上下下”，故“有慶”也。以中正有慶之德，有攸往也，何適而不利哉！[疏]正義曰：此就九五之爻，釋“利有攸往，中正有慶”也。五處中正，能“自上下下”，則其道光大，為天下之所慶順也。“以中正有慶之德”，故所往無不利焉。益之所以“利有攸往”者，正謂中正有慶故也。

The Commentary on the Judgment continues to say: To humble oneself and serve the people below from a high position, its way becomes bright and great; "it is advantageous to go somewhere" because it is in the central and correct position and thus brings joy. Wang Bi's commentary explains: The Nine in the Fifth is in the central and correct position, thus being able to "humble oneself and serve the people below from a high position," so there is joy; by possessing the virtue of being central and correct with joy, going somewhere will be beneficial everywhere. Kong Yingda's commentary further explains: This is explaining "it is advantageous to go somewhere, central and correct brings joy" based on the Nine in the Fifth. The Nine in the Fifth is in the central and correct position, thus being able to "humble oneself and serve the people below from a high position," so its way becomes bright and great, and the people below are joyful and follow. "By possessing the virtue of being central and correct with joy," thus whatever it goes towards will be smooth. The hexagram of Gain is "advantageous to go somewhere" because it is in the central and correct position with joy.

利涉大川，木道乃行。木者，以涉大川為常而不溺者也。以益涉難，同乎“木”也。[疏]正義曰：此取譬以釋“利涉大川”也。木體輕浮，以涉大川為常而不溺也。以益涉難，如木道之涉川。涉川無害，方見益之為利，故云“利涉大川，木道乃行”也。

The Commentary on the Judgment continues to say: "It is advantageous to cross great rivers," because the way of a wooden boat allows for passage. Wang Bi's annotation explains that wood is commonly used for crossing large rivers and does not sink; similarly, carrying the way of mutual benefit through difficult circumstances is akin to wood crossing rivers. Kong Yingda's commentary further elaborates that this is using a metaphor to explain "advantageous to cross great rivers." Wood is light and can float, commonly used for crossing rivers without sinking; carrying the way of mutual benefit through hardship is like a wooden boat crossing a river. Crossing the river without harm reveals why "benefit" is advantageous, hence it is said, "advantageous to cross great rivers, the way of wood is thus realized."

益動而巽，日進無疆。天施地生，其益無方。損下益下。[疏]正義曰：“益動而巽，日進無疆”者，自此已下，廣明益義。前則就二體明損上益下以釋卦名，以下有動求，上能巽接，是“損上益下”之義。今執二體更明得益之方也。若動而驕盈，則彼損無已。若動而卑巽，則進益無疆，故曰“益動而巽，日進無疆”。“天施地生，其益無方”者，此就天地廣明益之大義也。天施氣於地，地受氣而化生，亦是“損上益下”義也。其施化之益，無有方所，故曰“天施地生，其益無方”。

The Commentary on the Judgment continues: "The hexagram of Gain is characterized by movement of the Thunder and humility of the Wind, thus achieving continuous progress without limit; Heaven bestows its vital energy, Earth brings forth life, and its beneficial influence has no fixed direction." Wang Bi's commentary explains: "This refers to reducing the upper to benefit the lower (the original text reads 'loss of the lower to benefit the lower,' with the first 'lower' being a mistake for 'upper')." Kong Yingda's commentary further elaborates: "The phrase 'movement and humility, daily progress without limit' is widely explaining the meaning of 'gain.' Previously, the explanation of the hexagram name was based on the interaction between the upper and lower trigrams, explaining 'loss of the upper to benefit the lower,' meaning that when the lower makes a request and the upper is humble and receptive, this is the meaning of 'loss of the upper to benefit the lower.' Now, the explanation focuses on the way to achieve gain: if one acts with arrogance and self-satisfaction, then the loss of the other party has no end; if one acts with humility and modesty, then progress is boundless. Therefore, it is said 'movement and humility, daily progress without limit.' The phrase 'Heaven bestows, Earth produces, its benefit has no fixed direction' is a broad explanation of the great meaning of 'gain': Heaven bestows its vital energy upon Earth, Earth receives this energy and brings forth all things, which is also the meaning of 'loss of the upper to benefit the lower.' This process of bestowing and producing has no fixed place, hence it is said 'Heaven bestows, Earth produces, its benefit has no fixed direction.'"

凡益之道，與時偕行。益之為用，施未足也。滿而益之，害之道也。故“凡益之道，與時偕行”也。[疏]正義曰：雖施益無方，不可恆用，當應時行之，故舉“凡益”總結之，故曰“凡益之道，與時偕行也”。

The Commentary on the Judgment concludes by saying: All ways of benefiting must be carried out in accordance with the times. Wang Bi's annotation explains: The function of "益" is to supplement what is lacking; if something is already full and you continue to add to it, that is the way to cause harm. Therefore, it says, "All ways of benefiting go together with the times." Kong Yingda's commentary further elaborates: Although the act of benefiting has no fixed direction, it cannot be used constantly. It should be applied according to the times, so the phrase "all ways of benefiting" is used to summarize this, hence saying, "All ways of benefiting go together with the times."

《象》曰：風雷，益。君子以見善則遷，有過則改。遷善改過，益莫大焉。[疏]正義曰：《子夏傳》云：“雷以動之，風以散之，萬物皆盈。”孟僖亦與此同其意。言必須雷動於前，風散於後，然後萬物皆益。如二月啟蟄之後，風以長物八月收聲之後，風以殘物。風之為益，其在雷後，故曰“風雷，益”也。遷謂遷徙慕尚，改謂改更懲止，遷善改過，益莫大焉，故君子求益，以“見善則遷，有過則改”也。六子之中，並有益物，猶取雷風者，何晏云：“取其最長可久之義也。”

The Great Image Commentary says: Wind and Thunder, this is the Beneficial Hexagram. The gentleman thus sees good deeds and follows them, and when there is a mistake, he corrects it. Wang Bi's commentary explains: moving toward goodness and correcting faults, there is no greater gain than this. Kong Yingda's commentary further elaborates: Zixia's Commentary on the Changes says, "Thunder is used to shake all things, wind is used to scatter all things, and thus all things become full." Meng Xi's view is the same. This means that there must first be the shaking of thunder, then the scattering of wind, and only then do all things gain benefit. For example, after the Awakening of Insects in February, wind helps all things grow; after the thunder ceases in August, wind harms all things. The wind is able to bring benefit because it follows thunder, hence "Wind and Thunder, Beneficial." "Migration" refers to moving toward and emulating goodness, "change" refers to altering and correcting faults; moving toward goodness and correcting faults brings the greatest benefit, so the gentleman who seeks benefit should "see good deeds and follow them, and when there is a mistake, correct it." The six subordinate hexagrams, Zhen, Xun, Kan, Li, Gen, and Dui, can all benefit all things, but here the hexagram of Thunder and Wind is chosen. Hanyan says: "This is because they represent the most enduring and sustainable meaning."

初九：利用為大作，元吉，無咎。處益之初，居動之始。體夫剛德，以蒞其事而之乎巽，以斯大作，必獲大功。夫居下非“厚事”之地，在卑非任重之處，大作非小功所濟，故“元吉”，乃得“無咎”也。[疏]正義曰：“大作”謂興作大事也。初九處益之初，居動之始，有興作大事之端，又體剛能幹，應巽不違，有堪建大功之德，故曰“利用為大作”也。然有其才而無其位，得其時而無其處，雖有殊功，人不與也。時人不與，則咎過生焉。故必“元吉”，乃得“無咎”，故曰“元吉，無咎”。《象》曰：“元吉，無咎”，下不厚事也。時可以大作，而下不可以厚事，得其時而無其處，故“元吉”，乃得“無咎”也。[疏]正義曰：“下不厚事”者，厚事猶大事也。

The line statement of the first line of the "Yi" hexagram says: It is appropriate to initiate great undertakings, which will bring great good fortune and avoid mistakes. Wang Bi's commentary explains: The initial line is at the beginning of the "Yi" hexagram and at the start of the lower trigram "Zhen" (Thunder), which signifies movement. The line itself possesses the virtue of being strong and vigorous. By taking charge of affairs and corresponding with "Xun" (Wind), it is capable of initiating great undertakings and will surely achieve great success. However, being in a lower position is not a position suitable for undertaking major responsibilities, and being in a humble position is not a place for bearing heavy burdens. Great undertakings cannot be accomplished by small efforts, so it is necessary to achieve "Yuan Ji" (the highest good fortune) in order to avoid mistakes. Kong Yingda further explains: "Da zuo" refers to initiating great undertakings. The initial line has the beginning of initiating great undertakings, is strong and capable, corresponds with "Xun" without opposition, and possesses the virtue of establishing great achievements, so it is said "It is advantageous to initiate great undertakings." However, it has ability but no position, has the right time but not the right place. Even if it has special achievements, people at the time may not recognize them. When people do not recognize it, mistakes will arise from this. Therefore, it must achieve "Yuan Ji" in order to avoid mistakes, hence the line statement says "Yuan Ji, no blame." The "Image Commentary" says "Yuan Ji, no blame" because those in a lower position should not bear major responsibilities. Wang Bi clarifies: Although the situation allows for great undertakings, those in a lower position should not bear heavy responsibilities. Having the right time but not the right position, therefore it is necessary to achieve "Yuan Ji" in order to avoid mistakes. Kong Yingda's commentary says "Hou shi" is equivalent to "Da shi."

六二：或益之十朋之龜，弗克違，永貞吉。王用享于帝，吉。以柔居中，而得其位。處內履中，居益以沖。益自外來，不召自至，不先不違，則朋龜獻策，同於損卦六五之位，位不當尊故吉在“永貞”也。帝者，生物之主，興益之宗，出震而齊巽者也。六二居益之中，體柔當位，而應於巽，享帝之美，在此時也。[疏]“六二”至“王用享于帝吉”。○正義曰：六二體柔居中，當位應巽，是居益而能用謙沖者也。居益用謙，則物“自外來”，朋龜獻策，弗能違也。同於損卦六五之位，故曰“或益之十朋之龜，弗克違”也。然位不當尊，故永貞乃吉，故曰“永貞吉”。帝，天也。王用此時，以享祭於帝，明靈降福，故曰“王用享于帝吉”也。《象》曰：“或益之”，自外來也。[疏]正義曰：“自外來”者，明益之者從外自來，不召而至也。

The Line Statement of the Second Line says: Someone brings a tortoise worth ten strings of pearls to increase his fortune, which cannot be refused; by maintaining a long-term adherence to the right path, it is auspicious; when the king offers sacrifices to the Supreme Deity at this time, it is also auspicious. Wang Bi's commentary explains: The Second Line, being a yin and flexible line, occupies the central position of the Lower Trigram and is in the proper position; it is located within the Inner Trigram, practicing the middle way, and in a time of increase yet remains humble. The increase comes from outside, not summoned, neither taking the lead nor opposing, thus the treasure turtle presents a decision, a situation similar to the Fifth Line of the Hexagram of Loss. Only because it is not in a noble position, the auspiciousness lies in 'eternal uprightness'. 'Deity' is the sovereign who nurtures all things and initiates increase, that is, the Heavenly Deity mentioned in the 'Discourse on the Hexagrams', who originates from 'Zhen' and is orderly in 'Xun'. The Second Line is in the middle of the Hexagram of Increase, with a gentle nature and proper position, and corresponds to 'Xun', thus the noble act of offering sacrifices to the Deity occurs at this time. Kong Yingda further explains: The Second Line has a gentle and compliant nature, is in the central and proper position and corresponds to 'Xun', representing a line that remains humble amidst increase. When in a time of increase and using humility, external things will 'come from outside', the treasure turtle presents a strategy, which cannot be refused, similar to the situation of the Fifth Line in the Hexagram of Loss, thus it says 'someone gives a tortoise worth ten strings of pearls, which cannot be refused'. However, its position is not in a noble position, so it requires a long-term adherence to the right path to be auspicious, hence it says 'eternal uprightness is auspicious'. 'Deity' refers to Heaven. The king takes this opportunity to offer sacrifices to the Supreme Deity, and the divine spirits descend with blessings, thus it says 'the king uses sacrifice to the Deity and it is auspicious'. The 'Image Commentary' says: 'Someone gives an increase', indicating that the increase comes from outside. Kong Yingda's commentary says: 'Coming from outside' means that the one who gives the increase comes from outside, not summoned, but arrives on his own.

六三：益之，用凶事，無咎。有孚中行，告公用圭。以陰居陽，求益者也。故曰“益之”。益不外來，己自為之，物所不與，故在謙則戮，救凶則免。以陰居陽，處下卦之上，壯之甚也。用救衰危，物所恃也，故“用凶事”，乃得“無咎”也。若能益不為私，志在救難，壯不至亢，不失中行，以此告公，國主所任也；用圭之禮，備此道矣，故曰“有孚，中行，告公用圭”也。公者，臣之極也。凡事足以施天下，則稱王，次天下之大者，則稱公。六三之才，不足以告王，足以告公，而得用圭也。故曰“中行告公用圭”也。

The line statement of the third line says: To increase one's own strength and use it in matters of rescuing from danger and aiding in difficulties, there will be no mistake; with sincere heart and upright conduct, when presenting a case to a prince, one should use the jade圭 as a token of trust. Wang Bi's commentary explains: The sixth line in the third position, being a yin line in a yang position, is an active line seeking increase, so it is said 'increase'. Its increase is not from outside, but self-acquired; others do not agree with it. If one were to demand according to the principle of humility and retreat, by reason one should be punished. But if one is considered in terms of rescuing from danger, then one may be exempt from punishment. Being a yin line in a yang position, and located at the top of the lower trigram, shows an overbearing strength. Using this strength to help those in decline and danger, it becomes a reliance for the people, so 'using it for dangerous affairs' can 'have no mistake'. If one seeks increase not for personal gain, but for the purpose of rescuing from difficulties, being strong without reaching an extreme, and maintaining upright and proper conduct, then with such attitude presenting a case to a prince is exactly the kind of person a king would entrust. The ritual of holding the jade圭 as a token of trust perfectly embodies this meaning, so it is said 'with sincerity, uprightness, and presenting a case to the prince with the jade圭'. 'Prince' is the highest level among ministers. Those whose achievements are sufficient to be applied throughout the world are called 'king', and those who are next to the king are called 'prince'. The sixth line in the third position does not have the ability to present a case to the king, but has the ability to present a case to the prince, thus it can use the ritual of the jade圭, so it is said 'upright conduct presenting a case to the prince with the jade圭'.

[疏]“六三”至“告公用圭”。○正義曰：六三以陰居陽，不能謙退，是求益者也，故曰“益之”。“益不外來，已自為之，物所不與”。若以謙道責之，則理合誅戮。若以救凶原之，則情在可恕。然此六三，“以陰居陽，處下卦之上，壯之甚也”。用此以救衰危，則物之所恃，所以“用凶事”而得免咎，故曰“益之，用凶事，無咎”。若能求益不為私己，志在救難，為壯不至亢極，能適於時，是有信實而得中行，故曰“有孚中行”也。用此“有孚中行”之德，執圭以告於公，公必任之以救衰危之事，故曰“告公用圭”。○注“以陰居陽”至“告公用圭也”。○正義曰：告王者宜以文德燮理，使天下人寧，不當恆以救凶，用志褊狹也。《象》曰：益“用凶事”，固有之也。用施凶事，乃得固有之也。[疏]正義曰：“固有之”者，明其為救凶，則不可求益；施之凶事，乃得固有其功也。

Kong Yingda explains from "Six in the Third" to "Advise the Duke with the圭": Six in the Third, being a yin and flexible line in a yang position, is not content to remain humble and self-restrained, but instead actively seeks gain. Therefore, it is said "Benefit it." Its gain does not come from outside, but is self-seeking; others do not agree with it. If it is criticized with the principle of humility, it should be punished; but if considered from the perspective of helping in danger, it can be forgiven. Six in the Third is a yin line in a yang position, located at the top of the lower trigram, and is overly strong. If this strength is used to help the weak, it becomes a reliance for the people, so "use it in a dangerous matter" and thus avoid blame, hence "Benefit it, use it in a dangerous matter, no blame." If the pursuit of gain is not for personal benefit, but for helping others in distress, and if it is strong but not excessive, and it follows the right timing, then it is sincere in heart and moderate in action, hence "has sincerity and acts in the middle." With this virtue of "sincerity and acting in the middle," it presents the圭 to the Duke to make a request, and the Duke will certainly entrust it with the task of helping the weak, hence "advise the Duke with the圭." Kong Yingda also explains Wang Bi's commentary from "a yin line in a yang position" to "advise the Duke with the圭": when presenting to the Son of Heaven, one should use moral virtue to regulate yin and yang and bring peace to the world, not always focus on matters of danger, for that would be too narrow-minded. The Image Commentary says: the "use it in a dangerous matter" in the Book of Changes refers to firmly possessing the merit. Wang Bi says: applying effort to matters of danger allows one to firmly possess it. Kong Yingda says: "firmly possess" indicates that since it is for the sake of danger, one should not have the desire for gain anymore; applying effort to matters of danger allows one to firmly hold onto this merit.

六四：中行，告公從，利用為依遷國。居益之時，處巽之始，體柔當位，在上應下。卑不窮下，高不處亢，位雖不中，用“中行”者也。以斯告公，何有不從？以斯“依遷”，誰有不納也？[疏]正義曰：六四：“居益之時，處巽之始，體柔當位，在上應下，卑不窮下，高不處亢，位雖不中，用中行者也”，故曰“中行”也。以此中行之德，有事以告於公，公必從之，故曰“告公從”也。用此道以依人而遷國者，人無不納，故曰“利用為依遷國”也。遷國，國之大事，明以中行，雖有大事，而無不利，如“周之東遷晉鄭焉依”之義也。《象》曰：“告公從”，以益志也。志得益也。[疏]正義曰：“以益志”者，既為公所從，其志得益也。

The line statement for the fourth line says: Acting with uprightness and moderation, making a report to the prince and being heeded, it is appropriate to rely on others' strength to move the capital. Wang Bi's commentary explains: The sixth line at the fourth position is in a time of increase, and is at the beginning of the upper trigram 'Xun'. It has a gentle and compliant nature, is in the correct position, is in a high position but responds to the first line below; it is in a low position but not reduced to the lowest, in a high position but not excessive. Though its position is not central, its conduct conforms to the 'middle way'. With such an attitude, making a report to the prince, how could it not be heeded? With such an attitude, relying on others to move the capital, who would not accept it? Kong Yingda further explains: The sixth line at the fourth position is indeed as Wang Bi said, in a time of increase, at the beginning of 'Xun', with a gentle and compliant nature in the correct position, in a high position but responding to the lower, not reduced to the lowest, not excessive. Though its position is not central, it can act in the middle way, so the line statement says 'middle way'. With this virtue of the middle way, if there is something to report to the prince, the prince will certainly heed it, hence 'reporting to the prince is heeded'. Using this approach to rely on others for moving the capital, people will not refuse, hence 'using it for reliance in moving the capital'. Moving the capital is a major state affair, and here it shows that as long as one follows the middle way, even in major affairs there is no disadvantage. As recorded in the 'Zuo Zhuan', the Zhou royal family moved eastward relying on Jin and Zheng. The 'Image Commentary' says: 'Reporting to the prince is heeded', because the mind is increased. Wang Bi's commentary says: this is the benefit of the will. Kong Yingda's explanation says: what is meant by 'increasing the will' is that since the prince heeds it, his will is increased.

九五：有孚惠心，勿問元吉。有孚，惠我德。得位履尊，為益之主者也。為益之大，莫大於信。為惠之大，莫大於心。因民所利而利之焉，惠而不費，惠心者也。信以惠心，盡物之願，固不待問而“元吉有孚惠我德”也。以誠惠物，物亦應之，故曰“有孚惠我德”也。[疏]正義曰：九五得位處尊，為益之主，兼張德義，以益物者也。“為益之大，莫大於信，為惠之大，莫大於心。因民所利而利之焉，惠而不費，惠心者也”。有惠有信，盡物之願，必獲元吉，不待疑問，故曰“有孚惠心，勿問元吉”。我既以信，惠被於物，物亦以信，惠歸於我，故曰“有孚，惠我德”也。《象》曰：“有孚惠心”，勿問之矣。“惠我德”，大得志也。[疏]正義曰：“大得志”者，天下皆以信惠歸我，則可以得志於天下，故曰“大得志”也。

The text of the fifth line (九五) says: With sincerity in heart and a mind of giving, there is no need for divination, and great auspiciousness is certain. With sincerity, the world will return kindness and virtue to me. Wang Bi explains: The line nine in the fifth position is both in the right place and in a high position, being the main line of the hexagram of Increase. The greatest way of giving benefit is through 'trust', and the greatest way of giving grace is through the 'heart'. To follow the people's natural benefits and let them gain from them, giving grace without cost, is called 'gracious heart'. To act with sincerity in giving grace, fulfilling the desires of all things, there is no need for divination to determine 'original auspiciousness, with sincerity I am given virtue'. When one gives grace with sincerity, people respond with sincerity, hence 'with sincerity I am given virtue'. Kong Yingda further explains: The line nine in the fifth position is in the right place and holds a high position, being the main line of the hexagram of Increase, combining virtue and righteousness to benefit all things. As Wang Bi said, the greatest way of giving benefit is through trust, and the greatest way of giving grace is through the heart. To follow what is beneficial to the people and benefit them, giving grace without cost, is called 'gracious heart'. With both grace and trust, fulfilling the desires of all things, one must surely achieve great auspiciousness, without needing to question or divinate, hence 'with sincerity, gracious heart, no need to ask, original auspiciousness'. I give grace with sincerity to others, and others return grace with sincerity to me, hence 'with sincerity, I am given virtue'. The Image Commentary says: 'With sincerity and a gracious heart', there is no need to ask further; 'I am given virtue', is achieving great realization of one's will. Kong Yingda's commentary says: What is meant by 'great realization of will' is that all under heaven return sincerity and grace to me, thus enabling me to realize my will throughout the world.

上九：莫益之，或擊之，立心勿恆，凶。處益之極，過盈者也。求益無巳，心無恆者也。無厭之求，人弗與也。獨唱莫和，是“偏辭也”。人道惡盈，怨者非一，故曰“或擊之”也。[疏]正義曰：上九處益之極，益之過甚者也。求益無厭，怨者非一，故曰“莫益之，或擊之”也。勿猶無也，求益無己，是“立心無恆”者也。無恆之人，必凶咎之所集，故曰“立心勿恆，凶”。《象》曰：“莫益之”，偏辭也。“或擊之”，自外來也。[疏]正義曰：“偏辭”者，此有求而彼不應，是“偏辭也”。“自外來”者，怨者非一，不待召也，故曰“自外來也”。

The text says: "No one comes to benefit him, but instead someone attacks him; his mind of establishing himself cannot hold to the constant way, thus it is dangerous." Wang Bi's commentary explains: The upper ninth line is at the extreme point of the "Increase" hexagram, which is an excessive and full line. Seeking increase without rest is the behavior of someone whose mind has no constancy; greedy and insatiable, others do not give; one person sings alone while no one responds, which is what the "Image Commentary" calls "partial statement." Human nature dislikes fullness, and those who resent him are not just one, hence it is said "some attack him." Kong Yingda further explains: The upper ninth line is at the peak of increase, which is a line that has overdone the benefit. Seeking increase without knowing when to stop brings resentment from many sides, hence it is said "no one benefits him, some attack him." "Wu" is "no," seeking increase without end is exactly the behavior of someone whose mind has no constancy; a person whose mind has no constancy must be a place where danger and faults gather, hence it is said "establishing the mind without constancy, danger." The "Image Commentary" says: "No one benefits him" is a one-sided and one-sided statement; "some attack him" is an attack coming from outside. Kong Yingda's commentary says: The so-called "partial statement" refers to seeking on one side while the other does not respond, making it a one-sided matter; the so-called "coming from outside" refers to those who resent him not being just one, but coming without being summoned.

乾下兌上。夬：揚于王庭，孚號有厲。告自邑，不利即戎。利有攸往。夬與剝反者也。剝以柔變剛，至於剛幾盡。夬以剛決柔，如剝之消剛。剛隕則君子道消，柔消則小人道隕。君子道消，則剛正之德不可得直道而用，刑罰之威不可得坦然而行。“揚于王庭”，其道公也。

The hexagram "Gua" has the lower trigram "Qian" (Heaven) and the upper trigram "Dui" (Lake). The hexagram statement says: Publicly exposing the faults of the petty person in the court of the sovereign, and issuing commands with sincerity, yet there remains danger and peril; it is appropriate to first issue orders from one's own city, and not to immediately resort to force; it is favorable to go somewhere. Wang Bi's commentary explains: The hexagram "Gua" and the hexagram "Bao" are opposites. "Bao" involves the soft yin overcoming the hard yang, gradually eroding the yang until it is almost entirely eliminated; "Gua" involves the hard yang removing the soft yin, just as "Bao" erodes the yang. When the yang declines, the way of the gentleman declines; when the yin retreats, the way of the petty person is destroyed. When the way of the gentleman declines, the virtue of righteousness cannot be practiced in accordance with the right path, and the authority of punishment cannot be carried out with ease. The phrase "proclaiming in the court of the sovereign" refers to the way of decision-making being based on impartiality.

[疏]“夬揚于王庭”至“利有攸往”。○正義曰：夬，決也。此陰消陽息之卦也。陽長至五，五陽共決一陰，故名為“夬”也。“揚于王庭”者，明行決斷之法，夬以剛決柔，施之於人，則是君子決小人也。王庭是百官所在之處，以君子決小人，故可以顯然發揚決斷之事於王者之庭，示公正而無私隱也，故曰“揚于王庭”也。“孚號有厲”者，號，號令也。行決之法，先須號令。夬以剛決柔，則是用明信之法而宣其號令，如此即柔邪者危，故曰“孚號有厲”也。以剛制斷，行令於邑可也。若用剛即戎，尚力取勝，為物所疾，以此用師，必有不利，故曰“告自邑，不利即戎”。雖“不利即戎”，然剛德不長，則柔邪不消。故陽爻宜有所往，夬道乃成，故曰“利有攸往”也。

Kong Yingda explains the passage from "Guai Yang Yu Wang Ting" to "Li You You Wang" as follows: "Guai" means decision and elimination. This is a hexagram representing the retreat of yin and the growth of yang. The yang line reaches the fifth position, with five yang lines together eliminating one yin line, hence the name "Guai." "Yang Yu Wang Ting" refers to the method of implementing decision-making: The hexagram "Guai" uses yang strength to eliminate yin weakness. Applied to human affairs, this means the gentleman removing the petty person. The Wang Ting is where officials gather, so by the gentleman removing the petty person, the matter of decision can be openly proclaimed in the king's court, demonstrating fairness and transparency, hence "Yang Yu Wang Ting." "Fu Hao You Lei" means "a call with sincerity brings danger." "Hao" is a call or decree. Implementing decision-making first requires a call; the hexagram "Guai" uses strength to eliminate weakness, which is to announce the decree with sincerity and brightness, thus the side of yin weakness becomes dangerous, hence "Fu Hao You Lei." Using strength to control and implementing decrees within one's city is acceptable; but if one solely relies on strength and immediately resorts to warfare, valuing military victory, it will be disliked by the people, and such a method of warfare will certainly be disadvantageous, hence "Gao Zi Yi, Bu Li Ji Rong." Although "Bu Li Ji Rong" is said, if yang strength does not increase, yin weakness will not retreat, so the yang line should advance, and the process of elimination can be completed, hence "Li You You Wang."

《彖》曰：夬，決也，剛決柔也。健而說，決而和。“健而說”，則“決而和”矣。[疏]“《彖》曰”至“決而和”。○正義曰：夬，決也。“剛決柔”者，此就爻釋卦名也。“健而說，決而和”者，此就二體之義，明決而能和，乾健而兌說，健則能決，說則能和，故曰“決而和”也。

The Commentary on the Judgment says: "Guai" means to decide and eliminate, referring to the yang overcoming the yin; it is strong and vigorous yet harmonious, so in the process of elimination, harmony can be maintained. Wang Bi explains that it is precisely because of "strength and joy" that "decision and harmony" can be achieved. Kong Yingda further explains that "Guai" means to eliminate. The term "yang overcoming yin" refers to the composition of the lines in explaining the meaning of the hexagram. The phrase "strength and joy, decision and harmony" refers to the meaning of the upper and lower trigrams, explaining that elimination can be harmonious— the lower trigram is Qian, which is strong and vigorous, and the upper trigram is Dui, which is harmonious and joyful. Strength and vigor allow for decisive action, while harmony and joy allow for harmonious results, hence it is said "decision and harmony."

“揚于王庭”，柔乘五剛也。剛德齊長，一柔為逆，眾所同誅，而無忌者也。故可“揚于王庭”。[疏]正義曰：此因一陰而居五陽之上，釋行決之法。以剛德齊長，一柔為逆，無所同誅，誅而無忌也，故曰“揚于王庭”。言所以得顯然“揚于王庭”者，只謂柔乘五剛也。

The Commentary on the Judgment continues to explain: therefore it can "proclaim in the royal court," because a single yin line is above five yang lines. Wang Bi's commentary explains: the virtue of yang strength grows together, but a single yin line is rebellious, and it is the common target for all to attack. To attack it requires no hesitation, hence it can "proclaim in the royal court." Kong Yingda further explains: this refers to the image of a single yin line above five yang lines, explaining the method of taking decisive action. The virtue of yang strength grows together, and a single yin line is rebellious; no one fails to condemn it, and attacking it requires no hesitation, hence it is said "proclaim in the royal court." This explains why it can openly "proclaim in the royal court," solely because the yin line is above five yang lines.

“孚號有厲”，其危乃光也。剛正明信以宣其令，則柔邪者危，故曰“其危乃光也”。[疏]正義曰：以明信而宣號令，即柔邪者危厲，危厲之理，分明可見，故曰“其危乃光也”。“告自邑，不利即戎”，所尚乃窮也。以剛斷制，告令可也。“告自邑”，謂行令於邑也。用剛即戎，尚力取勝也。尚力取勝，物所同疾也。[疏]正義曰：剛克之道，不可常行。若專用威猛，以此即戎，則便為尚力取勝，即是決而不和，其道窮矣。行決所以惟“告自邑，不利即戎”者，只謂所尚乃窮故也。“利有攸往”，剛長乃終也。剛德愈長，柔邪愈消，故“利有攸往”，道乃成也。[疏]正義曰：終成也，剛長柔消，夬道乃成也。

The text of the Commentary on the Judgment says: "Faithful proclamation brings danger," this very danger instead brings about the flourishing of decisive action. Wang Bi's commentary explains: by proclaiming orders with uprightness, brightness, and sincerity, the side of yin and weakness will be in danger, hence it is said "its danger is its brightness." Kong Yingda's commentary says: by proclaiming orders with brightness and sincerity, the side of yin and weakness will be in a state of danger, this principle of danger is clearly visible, hence it is said "its danger is its brightness." The text of the Commentary on the Judgment also says: "Announce from the city, not immediately go to war," because relying solely on military force will lead to a dead end. Wang Bi's commentary explains: by using strength to control, issuing orders is acceptable; "announce from the city" means implementing orders within one's own territory. Using strength and immediately resorting to warfare is to rely on military force for victory; relying on military force for victory is something that the people universally detest. Kong Yingda's commentary says: the method of using strength to overcome is not something that can be sustained for long. If one solely relies on force and uses it for warfare, that is to rely on military force for victory, which is only knowing how to eliminate without being harmonious, and this path will reach its end. The reason why decisive action is only suitable for "announce from the city, not immediately go to war" is because the reliance on military force will eventually be exhausted. The text of the Commentary on the Judgment also says: "It is advantageous to go forward," because the growth of yang strength can ultimately achieve success. Wang Bi's commentary explains: the greater the growth of yang strength, the more yin and weakness will retreat, hence "it is advantageous to go forward," and the path of decisive action is thus completed. Kong Yingda's commentary says: "Final" means accomplishment; with the growth of yang strength and the retreat of yin and weakness, the way of Guai is thus completed.

《象》曰：澤上於天，夬。君子以施祿及下，居德則忌。“澤上於天”，夬之象也。“澤上於天”，必來下潤，“施祿及下”之義也。《夬》者，明法而決斷之象也。忌止也。法明斷嚴，不以慢，故“居德”以明禁也。施而能嚴，嚴而能施，健而能說，決而能和，美之道也。[疏]“《象》曰”至“居德則忌”。○正義曰：“澤上於天，夬”者，澤性潤下，雖復“澤上於天”，決來下潤，此事必然，故是“夬”之象也。“君子以施祿及下，居德則忌”者，忌，禁也。“決”有二義，《象》則澤來潤下，《彖》則明法決斷，所以君子法此夬義。威惠兼施，雖復施祿及下，其在身居德，復須明其禁令，合於健而能說，決而能和，故曰“君子以施祿及下，居德則忌”也。

The text from the Great Image says: The marsh rising to the heavens, this is the image of the hexagram Gua; thus the gentleman understands that he should bestow his salary and grace upon his subordinates, while maintaining virtue, he must also clearly establish prohibitions. Wang Bi's commentary explains: "The marsh rising to the heavens" is the image of Gua; the marsh water, even when rising to the heavens, must inevitably fall down to moisten all things, which is the meaning of "bestowing salary upon the subordinates." Gua also represents the image of establishing laws and making decisive judgments. "Ji" means prohibition: laws are clear and judgments are firm, not carried out with negligence, so "residing in virtue" must be embodied through clearly established prohibitions. Bestowing favors while being strict, being strict while bestowing favors, being strong and vigorous while being harmonious and joyful, being decisive while being harmonious and compliant, this is the most excellent principle. Kong Yingda's commentary explains from "The Image says" to "residing in virtue then prohibits": "The marsh rising to the heavens, Gua," means that the marsh water naturally flows downward to moisten, even if it rises to the heavens, it must inevitably break through and fall down to moisten all things, which is an inevitable occurrence, hence it is the image of Gua. "The gentleman thus bestows salary upon the subordinates, and when residing in virtue, he must prohibit," "Ji" refers to prohibitions. "Deciding" has two meanings: the Great Image takes the decision of the marsh water descending to moisten, while the Commentary on the Judgment takes the decision of establishing laws and making judgments. Therefore, the gentleman follows this meaning of Gua, combining authority and grace—although bestowing salary upon subordinates, when maintaining virtue, he must also clearly establish prohibitions, which conforms to the principle of being strong and vigorous yet harmonious and joyful, decisive yet harmonious and compliant, thus it is said, "The gentleman thus bestows salary upon the subordinates, and when residing in virtue, he must prohibit."

初九：壯于前趾，往不勝，為咎。居健之初，為決之始，宜審其策，以行其事。壯其前趾，往而不勝，宜其咎也。[疏]正義曰：初九居夬之初，當須審其籌策，然後乃往。而體健處下，徒欲果決壯健，前進其趾，以此而往，必不克勝，非決之謀，所以“為咎”，故曰“初九，壯于前趾，往不勝，為咎”也。《象》曰：不勝而往，咎也。不勝之理，在往前也。[疏]正義曰：《經》稱“往不勝。為咎”，象云“不勝而往，咎”翻其文者，蓋暴虎馮河，孔子所忌，謬於用壯，必無勝理。孰知不勝，果決而往，所以致於咎過。故注云“不勝之理，在往前”也。

The line statement of the first nine says: The big toe acts rashly and forcefully, moves forward but fails to win, thus causing a mistake. Wang Bi's commentary explains: The first nine is at the beginning of the卦 of firmness and decisiveness, the start of a matter requiring resolution. It should first carefully plan before taking action. Now, it allows the front big toe to act forcefully and move forward, failing to win, thus causing a mistake is appropriate. Kong Yingda further explains: The first nine is at the beginning of the卦 of决, it should first determine the plan and then proceed. However, it is strong and vigorous, yet occupies a lower position, only thinking of decisive and forceful action, stepping forward with the big toe, thus acting rashly and certainly failing to win. This is not the proper planning for decision-making, so it is said 'the first nine, strong in the front toe, going forward but not winning, causing a mistake.' The Image Commentary says: Knowing that one cannot win yet still going forward, this is the mistake. Wang Bi's commentary explains: The reason for not winning is due to acting forward first. Kong Yingda's commentary says: The text says 'going forward but not winning, causing a mistake,' while the Image Commentary says 'not winning yet going forward, causing a mistake,' reversing the order of words. This is probably because actions like fighting a tiger with bare hands or crossing a river on foot, which are reckless bravery, are something Confucius disapproves of: the mistake lies in the misuse of strength, which certainly has no chance of winning. Knowing that one cannot win yet still acting decisively and going forward, thus causing a mistake, so Wang Bi's commentary says 'the reason for not winning is due to moving forward first.'

九二：惕號，莫夜有戎，勿恤。居健履中，以斯決事，能審已度而不疑者也。故雖有惕懼號呼，莫夜有戎，不憂不惑，故“勿恤”也。[疏]正義曰：九二體健居中，能決其事，而無疑惑者也。雖復有人惕懼號呼，語之雲莫夜必有戎卒來害已，能番已度，不惑不憂，故“勿恤”也。《象》曰：“有戎勿恤”，得中道也。[疏]正義曰：“得中道”者，決事而得中道，故不以有戎為憂，故云“得中道”也。

The Line Statement of the Second Line says: Be cautious and call out, even if there is an attack by soldiers in the evening, there is no need to worry. Wang Bi's commentary explains: The Nine in the Second is in a strong and vigorous hexagram and acts in the middle way. With this attitude, it can make decisions, examining its own capacity and limits without doubt. Therefore, even if someone is frightened and calls out that soldiers will attack in the evening, it remains untroubled and undisturbed, thus 'do not worry'. Kong Yingda further explains: The Nine in the Second has a strong and vigorous nature and is in the central position, capable of making decisions without doubt. Even if someone is frightened and shouts that soldiers will come in the evening to harm it, it can assess its own limits and remain undisturbed and untroubled, thus 'do not worry'. The Image Commentary says: 'There is military force but do not worry', because it has attained the middle and correct path. Kong Yingda's commentary says: The so-called 'attaining the middle path' refers to making decisions in accordance with the middle path, so it does not regard the presence of military force as a worry, hence saying 'attaining the middle path'.

九三：壯于頄，有凶。君子夬夬，獨行，遇雨若濡。而慍，無咎。頄，面權也，謂上六也。最處體上，故曰“權”也。剝之六三，以應陽為善。夫剛長則君子道興，陰盛則小人道長。然則處陰長而助陽則善，處剛長而助柔則凶矣。夬為剛長，而三獨應上六，助於小人，是以凶也。君子處之，必能棄夫情累，決之不疑，故曰“夬夬”也。若不與眾陽為群，而獨行殊志，應於小人，則受其困焉。“遇雨若濡”，有恨而無所咎也。

The line statement of the third line says: The cheekbone is strong, which brings danger; the gentleman is resolute and resolute, proceeding alone, encountering rain and getting wet, thus feeling resentment, but without fault. Wang Bi's commentary explains: "Qiao" refers to the cheekbone, indicating the sixth line at the top. The sixth line at the top is at the very top of the hexagram, hence called "quan." In the hexagram of "Bo," the sixth line is considered good because it corresponds to a yang line. When yang is increasing, the way of the gentleman arises; when yin is flourishing, the way of the petty person grows. Therefore, in a time when yin is dominant, supporting yang is good, but in a time when yang is dominant, supporting yin is dangerous. "Guai" is a hexagram of increasing yang. However, the ninth line of the third line alone corresponds to the sixth line at the top, supporting the petty person, hence there is danger. The gentleman in this position must certainly abandon emotional attachments, make decisions without hesitation, hence it says "Guai Guai." If one does not join the other yang lines, but proceeds alone with differing intentions, corresponding to the petty person, one will be troubled by it. The phrase "meeting rain and getting wet" merely indicates resentment, but there is no one to blame.

[疏]“九三壯于頄”至“無咎”。○正義曰：“壯于頄，有凶”者，頄，面權也，謂上六也。言九三處夬之時，獨應上六，助於小人，是以凶也。若剝之六三，處陰長之時而應上，是助陽為善。今九三處剛長之時，獨助陰為凶也。“君子夬夬”者，君子之人，若於此時，能棄其情累，不受於應，在於決斷而無滯，是“夬夬”也。“獨行，遇雨若濡，有慍無咎”者，若不能決斷，殊於眾陽，應於小人，則受濡溼其衣，自為怨恨，無咎責於人，故曰“有慍無咎”也。《象》曰：“君子夬夬”，終無咎也。[疏]正義曰：眾陽決陰，獨與上六相應，是有咎也。若能“夬夬”，決之不疑，則“終無咎”矣。然則象云“無咎”，自釋“君子夬夬”，非經之“無咎”也。

Kong Yingda's commentary explains the passage from "Zhuang Yu Qiu" to "Wu Jiu": what is meant by "Zhuang Yu Qiu, you xiong" is that "Qiu" refers to the cheekbone, indicating the upper sixth line. It means that the nine in the third position is in the time of the Gua of Jue, and only corresponds with the upper sixth line, thus helping the small person, which results in misfortune. Like the line six in the third of the Bao Gua, which is in the time of increasing yin and corresponds with the yang line above, helping the yang is considered good; now the nine in the third is in the time of increasing yang, yet alone helps the yin, thus resulting in misfortune. What is meant by "Junzi Jue Jue" is that the gentleman in such a time can abandon his emotional attachments, not accept the correspondence with the upper sixth line, and make a decisive decision without hesitation, which is called "Jue Jue." What is meant by "Du Xing, Yu Yu Ru Ru, you Yun Wu Jiu" is that if one cannot decide and separates from the other yang lines, instead corresponding with the small person, one would be like being drenched by rain, only able to blame oneself, not blaming others, hence it is said "you Yun Wu Jiu." The Image Commentary says: "Junzi Jue Jue," ultimately resulting in no fault. Kong Yingda's commentary says: all the yang lines together remove the yin line, but the nine in the third alone corresponds with the upper sixth line, which originally is a fault; if one can "Jue Jue," decide decisively without hesitation, then "Zong Wu Jiu." Thus, the "Wu Jiu" mentioned in the Image Commentary is specifically explaining "Junzi Jue Jue," not the "Wu Jiu" in the line statement of the classic text.

九四：臀無膚，其行次且。牽羊悔亡，聞言不信。不剛而進，非已所據，必見侵傷，失其所安，故“臀無膚，其行次且”也。羊者，抵狠難移之物，謂五也。五為夬主，非下所侵。若牽於五，則可得“悔亡”而已。剛亢不能納言，自任所處，聞言不信以斯而行，凶可知矣。[疏]“九四臀無膚”至“聞言不信”。○正義曰：“臀無膚，其行次且”者，九四據下三陽，位又不正，下剛而進，必見侵傷侵傷，則居不得安，若“臀無膚”矣。次且行不前進也。臀之無膚，居既失安，行亦不進，故曰“臀無膚，其行次且”也。“牽羊悔亡，聞言不信”者，羊者，抵狠難移之物，謂五也。居尊當位，為夬之主，下不敢侵。若牽於五，則可得悔亡，故曰“牽羊悔亡”。然四亦是剛陽，各亢所處，雖復聞牽羊之言，不肯信服事於五，故曰“聞言不信也”。

The text of the fourth line says: The buttocks have no skin, walking is hesitant and difficult to advance; if one leads a sheep, regret will disappear, but it is regrettable that one does not believe in sincere advice. Wang Bi's commentary explains: Nine in the fourth is not strong enough yet advances, occupying a position that does not belong to it, and will certainly suffer injury and loss of a secure place, hence "the buttocks have no skin, its movement is hesitant." "Sheep" refers to something stubborn and immovable, indicating Nine in the fifth. Nine in the fifth is the main element of the "Guai" hexagram, not something that can be infringed upon by those below. If Nine in the fourth is willing to be guided by Nine in the fifth, it can only achieve "regret disappears." However, it is strong and stubborn, does not listen to advice, insists on its own position, and even if it hears sincere words, does not believe them. Acting in this way, the danger is evident. Kong Yingda's commentary explains from "Nine in the fourth has no skin" to "does not believe what is heard": "The buttocks have no skin, its movement is hesitant" refers to Nine in the fourth sitting on top of the three yang lines below, and its position is not correct. The yang lines below are advancing, so it will certainly be injured. Once injured, it cannot have a secure place, just like "the buttocks have no skin." "Hesitant movement" means walking with hesitation and unable to advance. Since the buttocks have no skin, the place is no longer secure, and movement is also difficult, hence "the buttocks have no skin, its movement is hesitant." "Leading a sheep, regret disappears, but does not believe what is heard" refers to "sheep" as something stubborn and immovable, indicating Nine in the fifth. Nine in the fifth is in a noble position and is appropriate, being the main element of the "Guai" hexagram, and those below dare not infringe upon it. If Nine in the fourth is willing to be guided by Nine in the fifth, it can eliminate regret, hence "leading a sheep, regret disappears." However, Nine in the fourth is also yang and strong, each insisting on their own position. Even if it hears the advice of leading a sheep, it does not willingly accept the command of Nine in the fifth, hence "does not believe what is heard."

《象》曰：“其行次且”，位不當也。“聞言不信”，聰不明也。同於噬嗑滅耳之“凶”。[疏]“無不明也”。○正義曰：“聰不明”者，聰，聽也。良由聽之不明，故聞言不信也。○注“同於噬嗑滅耳之凶”。○正義曰：四既聞言不信，不肯牽繫於五，則必被侵克致凶。而《經》無凶文，《象》稱“聰不明”者，與《噬嗑》上九辭同，彼以不明釋凶，知此亦為凶也。

The "Image Commentary" says: "Its movement is hesitant," because its position is inappropriate; "It does not believe what is heard," because its hearing is dull and it does not understand clearly. Wang Bi's commentary explains: this is the same kind of danger as the ominous situation described in the "Upper Nine" line of the "噬嗑" hexagram, "What is tied to the neck is cut off, and the ears are destroyed." Kong Yingda's commentary (the heading here reads "no one is clear," which should be a mistake for "the ear is not clear") explains: "the ear is not clear" means that "hearing" is the function of the ear; because he does not understand clearly, he does not believe in the sincere advice. Kong Yingda further explains Wang Bi's statement "the same as the ominous situation of the '噬嗑' hexagram's 'Upper Nine'": since nine four does not believe the sincere advice and does not connect with nine five, it will certainly be attacked and defeated, leading to danger. However, the "Line Statement" does not contain the word "danger," but the "Image Commentary" says "the ear is not clear," which is the same as the wording in the "Upper Nine" line of the "噬嗑" hexagram; there, "the ear is not clear" is used to explain "danger," so it can be inferred that here there is also danger.

九五：莧陸夬夬，中行無咎。莧陸，草之柔脆者也。決之至易，故曰“夬夬”也。夬之為義，以剛決柔，以君子除小人者也。而五處尊位，最比小人，躬自決者也。以至尊而敵至賤，雖其克勝，未足多也。處中而行，足以免咎而已，未足光也。

The line statement of the fifth line of the "Judgment" says: Just as one decisively removes the plant Xianlu, by upholding the middle path there will be no mistakes. Wang Bi's commentary explains: "Xianlu" is a kind of tender and weak plant, which is extremely easy to remove, hence "Decisive and decisive." The meaning of the "Judgment" hexagram is to use yang strength to decisively eliminate yin softness, and for the gentleman to remove the petty person. The nine in the fifth line holds a position of honor and is closest to the six at the top, which is the petty person, thus requiring personal action to remove it. Using the most exalted position to deal with the most humble opponent, even if victorious, is not commendable; by upholding the middle path, it only avoids mistakes, but does not achieve great success.

[疏]“九五”至“無咎”。○正義曰：“莧陸，草之柔脆者也。夬之為義，以剛決柔，以君子除小人者也。”五處尊位，為夬之主，親決上六，決之至易也，如決莧草然，故曰“莧陸夬夬”也。但以至尊而敵於至賤，雖其克勝，不足貴也。特以中行之故，才得無咎，故曰“中行無咎”。○注“莧陸，草之柔脆者”。○正義曰：“莧陸，草之柔脆”者，子夏《傳》云：“莧陸，木根，草莖，剛下柔上也。”馬融、鄭玄、王肅皆云“莧陸，一名商陸”，皆以莧陸為一。黃遇云：“莧，人莧也。陸，商陸也。”以莧陸為二。案：《注》直云“草之柔脆”者，亦以為一同於子夏等也。《象》曰：“中行無咎”，中未光也。[疏]正義曰：“中未光”者，雖復居中而行，以其親決上六，以尊敵卑，未足以為光大也。

Kong Yingda explains the passage from "Nine in the Fifth" to "no blame": As Wang Bi said, "Xianlu" is a soft and delicate herb. The meaning of the "Guaie" hexagram is to use yang strength to remove yin weakness, and for the gentleman to eliminate the petty person. Nine in the Fifth holds the position of honor, and is the main element of the "Guaie" hexagram. It personally removes Six at the Top, and the removal is extremely easy, like uprooting Xianlu grass. Therefore, it is said "Xianlu Guaie Guaie". However, using the supreme position to contend with the most despised, even though victorious, is not commendable. It is only because it can uphold the middle path that it can barely avoid blame, hence "middle conduct brings no blame". Kong Yingda also explains Wang Bi's comment "Xianlu is a soft and delicate herb": Regarding "Xianlu", Zi Xia's "Yi Zhuan" says it "has the root of a tree and the stem of grass, with hardness below and softness above". Ma Rong, Zheng Xuan, and Wang Su all say "Xianlu is also called Shanglu", treating "Xianlu" as one thing. Huang Yu says "Xian is human Xian, Lu is Shanglu", treating them as two things. Note: Wang Bi's comment only says "a soft and delicate herb", also treating it as one thing, which is the same as Zi Xia and others. The "Image Commentary" says "middle conduct brings no blame", meaning the virtue of being in the middle has not yet become prominent. Kong Yingda explains that "middle has not yet shone" means although one can be in the middle and act, because one personally removes Six at the Top, using a noble position to deal with a lowly opponent, it is still insufficient to be called prominent.

上六：無號，終有凶。處夬之極，小人在上，君子道長，無所共棄，故非號咷所能延也。[疏]正義曰：上六，居夬之極，以小人而居群陽之上，眾共棄也。君子道長，小人必凶。非號咷所免，故禁其號咷，曰“無號終有凶”也。《象》曰：“無號”之“凶”，終不可長也。[疏]正義曰：“終不可長”者，長，延也。凶危若此，非號咷所能延，故曰“終不可長也”。

The Line Statement of the Sixth Line at the Top says: There is no need to weep and wail, for ultimately there will be misfortune. Wang Bi's commentary explains: The Sixth Line at the Top is at the extreme point of the卦 of Guai, where a petty person is in a position of power. The way of the gentleman is increasing, but it has already been abandoned by all. Therefore, weeping and wailing cannot delay this. Kong Yingda further explains: The Sixth Line at the Top is at the extreme of the卦 of Guai, occupying a high position above all the yang lines, while being rejected by everyone. The way of the gentleman is growing, so the petty person must suffer misfortune; this cannot be avoided by weeping and wailing, hence it is said 'no weeping, ultimately there is misfortune'. The Image Commentary says: 'No weeping' leads to 'misfortune' because it cannot be delayed any longer. Kong Yingda's commentary explains: The phrase 'ultimately cannot be prolonged' refers to 'prolonged' meaning to delay; when misfortune and danger have reached this point, weeping and wailing cannot delay it, hence it is said 'ultimately cannot be prolonged'.

巽下乾上。姤：女壯，勿用取女。[疏]正義曰：“姤，遇也。”此卦一柔而遇五剛，故名為“姤”。施之於人，則是一女而遇五男，為壯至甚，故戒之曰“此女壯甚，勿用取此女”也。《彖》曰：姤，遇也。柔遇剛也。施之於人，即女遇男也。一女而遇五男，為壯至甚，故不可取也。[疏]正義曰：此就爻釋卦名，以初六一柔而上遇五剛，所以名“遇”，而用釋卦辭“女壯，勿用取女”之義也。

The hexagram Gou has the lower trigram Xun (Wind) and the upper trigram Qian (Heaven). The hexagram statement says: "A woman is too strong; do not marry her." Kong Yingda explains: "Gou" means meeting. This hexagram represents one yin line meeting five yang lines, hence the name "Gou." Applied to human affairs, it signifies a woman meeting five men, reaching the extreme of being domineering, hence the warning "a woman is too strong; do not marry her." The hexagram's Commentary on the Judgment states: "Gou" means meeting, with yin softness meeting yang strength. Wang Bi explains that in human terms, it refers to a woman meeting a man; one woman meeting five men, reaching the extreme of being domineering, hence it is not advisable to marry. Kong Yingda further explains that this interpretation is based on the composition of the lines—the initial line, a single yin line, meeting the five yang lines above, hence the name "meeting," and thus explaining the hexagram statement "a woman is too strong; do not marry her."

“勿用取女”，不可與長也。天地相遇，品物咸章也。正乃功成也。[疏]“勿用取女”至“品物咸章也”。○正義曰：“勿用取女，不可與長”者，女之為體，婉娩貞順，方可期之偕老。淫壯若此，不可與之長久，故“勿用取女”。“天地相遇，品物咸章”者，已下廣明遇義。卦得遇名，本由一柔與五剛相遇，故遇辭非美，就卦而取，遂言遇不可用，是“勿用取女”也。故孔子更就天地嘆美“遇”之為義不可廢也。天地若各亢所處，不相交遇，則萬品庶物，無由彰顯，必須二氣相遇，乃得化生，故曰：“天地相遇，品物咸章”。

The Commentary on the Judgment says: Therefore, "Do not take a wife," because she cannot be with you for a long time; the heavens and earth meet and interact, so all things become prominent and flourishing. Wang Bi's annotation explains: Only by each attaining its proper position can achievements be realized. Kong Yingda's commentary explains from "Do not take a wife" to "all things become prominent and flourishing": What is meant by "Do not take a wife, she cannot be with you long" is that a woman's character should be gentle, compliant, and steadfast in virtue, so that one may hope for a long life together; if she is licentious and domineering, she cannot be with you for long, hence "Do not take a wife." What is meant by "Heaven and earth meet, all things become prominent and flourishing" is to broadly explain the meaning of "meeting." This hexagram is named "Meeting" because a single yin line meets five yang lines, so "meeting" in the hexagram is not a good thing; if we take the meaning of the hexagram itself, this kind of meeting is not advisable, which is why it says "Do not take a wife." Therefore, Confucius further praises the meaning of "meeting" in terms of heaven and earth, saying that if heaven and earth each remained in their own place without meeting, all creatures would not be able to manifest; only by the meeting of yin and yang can they generate and nurture all things, hence "Heaven and earth meet, all things become prominent and flourishing."

剛遇中正，天下大行也。化乃大行也。[疏]正義曰：莊氏云：“一女而遇五男，既不可取，天地匹配，則能成品物。”由是言之，若剛遇中正之柔，男得幽貞之女，則天下人倫之化，乃得大行也。《姤》之時義大矣哉！凡言義者，不盡於所見，中有意謂者也。[疏]“姤之時義大矣哉”！正義曰：上既博美，此又結嘆，欲就卦而取義。但是一女而遇五男，不足稱美，博論“天地相遇”，乃致“品物咸章”，然後“姤之時義大矣哉”！○注“凡言義者”至“有意謂者也”。○正義曰：《注》總為稱義發例，故曰“凡言”也。就卦以驗名義，只是女遇於男，博尋遇之深旨，乃至道該天地，故云“不盡於所見，中有意謂”者也。《象》曰：天下有風，姤。后以施命誥四方。[疏]正義曰：風行天下，則無物不遇，故為遇象。“后以施命誥四方”者，風行草偃，天之威令，故人君法此，以施教命，誥於四方也。

The text of the Commentary on the Judgment says: When yang is in harmony with the virtue of being centered and upright, the way of the world can be widely practiced. Wang Bi's commentary explains: Thus, education and moral influence are greatly promoted. Kong Yingda's commentary says: Zhuang氏 said, "A single woman meeting five men, since it is not appropriate to marry; heaven and earth harmonizing properly, can generate all things." Therefore, if yang meets the centered and upright yin, a man marries a quiet and chaste woman, then the moral education of the people can be widely promoted. The text of the Great Image Commentary says: When wind blows over the world, this is the image of the Hexagram of Meeting. The ruler thus understands the need to issue commands and announce them to all directions. Kong Yingda's commentary says: Wind spreading throughout the world, nothing is left untouched by it, so it is the image of "meeting." What is meant by "the ruler should issue commands and announce them to all directions" is that when the wind passes over grass and trees, they all bow down, just as the heavenly mandate commands, so the ruler follows this image, issues decrees, and announces them to all directions.

初六：繫于金柅，貞吉。有攸往，見凶。羸豕孚蹢躅。金者，堅剛之物。尼者，制動之主，謂九四也。初六處遇之始，以一柔而承五剛，體夫躁質，得遇而通，散而無主，自縱者也。柔之為物，不可以不牽。臣妾之道，不可以不貞，故必繫於正應，乃得“貞吉”也。若不牽於一，而有攸往行，則唯凶是見矣。羸豕，謂牝豕也。群豕之中，豭強而牝弱，故謂之“羸豕”也。孚，猶務躁也。夫陰質而躁恣者，羸豕特甚焉，言以不貞之陰，失其所牽，其為淫醜，若羸豕之孚務蹢躅也。

The line statement of the first line says: being tied to the metal brake of a carriage, maintaining uprightness brings good fortune; if one moves forward, one will encounter danger; like a weak sow that is restless and moves about. Wang Bi's commentary explains: "Metal" refers to something hard and strong, and "柅" is the key that stops the wheels from turning, referring to the nine in the fourth position. The first line is at the beginning of the meeting, with a yin line supporting five yang lines. By nature it is restless, and once it meets, it connects with it, being scattered and without a fixed place, it is a line that indulges itself. Yin and soft things cannot be left untied, and the way of a concubine cannot be without uprightness, so it must be tied to the nine in the fourth position that corresponds with it, in order to achieve "upright good fortune"; if it does not remain tied and instead moves forward, it will only encounter danger. "Ling shi" refers to a weak sow: among a group of pigs, the boar is strong and the sow is weak, so the sow is called "ling shi." "Fu" is like being restless. Yin and soft things that are restless and indulgent, the sow is most typical; this is saying that with an unupright yin and softness that has lost its tie, the disorderly and disgraceful state is like a weak sow that is always restless and moves about.

[疏]“初六繫于金柅”至“羸豕孚蹢躅”。○正義曰：“繫于金柅，貞吉”者，金者，堅剛之物。柅者，制動之主，謂九四也。初六陰質，若繫於正，應以從於四，則貞而吉矣，故曰“繫于金柅，貞吉”也。“有攸往，見凶”者，若不牽於一，而有所行往，則惟凶是見矣，故曰“有攸往，見凶”。“羸豕孚蹢躅”者，初六處遇之初，以一柔而承五剛，是不繫金柅，有所往者也。不繫而往，則如羸豕之務躁而蹢躅然也，故曰：“羸豕孚蹢躅”。羸豕謂牝豕也。群豕之中，豭強而牝弱也，故謂牝豕為羸豕。陰質而淫躁，牝豕特甚焉，故取以為喻。○注“柅者，制動之主”。○正義曰：“柅者，制動之主”。柅之為物，眾說不同。王肅之徒皆為織績之器，婦人所用。惟馬云：“柅者，在車之下，所以止輪令不動者也。”王注云：“柅，制動之主。”蓋與馬同。《象》曰：“繫于金柅”，柔道牽也。[疏]正義曰：“柔道牽”者，陰柔之道，必須有所牽繫也。

Kong Yingda explains the passage from "Chu Liu Xi Yu Jin Ni" to "Ling Shi Fu Zhi Zhu" as follows: The phrase "Xi Yu Jin Ni, Zhen Ji" means that "Jin" refers to something hard and strong, and "Ni" is the key that stops movement, referring to the Nine in the Fourth position. Chu Liu, being a Yin and flexible element, if it can be tied to the correct corresponding position and follow the Nine in the Fourth, it will be upright and auspicious, hence "Xi Yu Jin Ni, Zhen Ji." The phrase "You You Wang, Jian Xiong" means that if it does not remain tied and instead goes out, it will only meet misfortune, hence "You You Wang, Jian Xiong." The phrase "Ling Shi Fu Zhi Zhu" refers to Chu Liu being at the beginning of the meeting, with a Yin line supporting five Yang lines, which is the state of not being tied to the Jin Ni but wanting to go out. Without being restrained, it moves recklessly, like a weak sow that moves restlessly and continuously, hence "Ling Shi Fu Zhi Zhu." "Ling Shi" refers to a sow: among pigs, the male is strong and the female is weak, so the female is called "ling shi." A Yin and flexible element that is licentious and restless is most evident in a sow, hence the analogy. Kong Yingda also explains Wang Bi's comment "Ni Zhe, Zhi Dong Zhi Zhu" as follows: What exactly "Ni" is, there are different opinions among scholars. The school of Wang Su believed it was a tool used in weaving, used by women; only Ma Rong said "Ni is under the chariot, used to stop the wheels from moving." Wang Bi's comment "Ni Zhe, Zhi Dong Zhi Zhu" is probably similar to Ma Rong's view. The "Image Commentary" says "Xi Yu Jin Ni," meaning that the way of Yin requires being tied. Kong Yingda explains that "Rou Dao Qian" means that the way of Yin must be tied and attached.

九二：包有魚，無咎，不利賓。初陰而窮下，故稱“魚”。不正之陰，處遇之始，不能逆近者也。初自樂來應已之廚，非為犯奪，故“無咎”也。擅人之物，以為已惠，義所不為，故“不利賓”也。[疏]正義曰：“庖有魚、無咎”者，初六以陰而處下，故稱魚也。以不正之陰，處遇之始，不能逆於所近，故舍九四之正應，樂充九二之庖廚，故曰“九二、庖有魚”。初自樂來，為已之廚，非為犯奪，故得“無咎”也。“不利賓者”，夫擅人之物，以為己惠，義所不為，故“不利賓”也。

The line statement for the second line says: "There is fish in the kitchen, there will be no fault, but it is not suitable for entertaining guests." Wang Bi's commentary explains: The initial line is a yin line in the lowest position, so it is called "fish." This improperly positioned yin line is at the beginning of a meeting, and cannot go against the nearest line, which is nine two. The initial line is willing to come and serve as the kitchen item for nine two, not because nine two forcefully takes it, so there is "no fault." However, taking someone else's property and using it as a favor is morally wrong, hence "not suitable for entertaining guests." Kong Yingda further explains: The phrase "there is fish in the kitchen, there will be no fault" refers to the initial line, which is yin and in the lower position, hence called "fish." It is an improperly positioned yin line at the beginning of a meeting, and cannot go against the nearest line, so it gives up its proper corresponding line, nine four, and willingly fills the kitchen of nine two, hence the statement "nine two has fish in the kitchen." The initial line is willing to come and serve as the kitchen item for nine two, not because nine two intrudes and takes it, so it is "without fault." The phrase "not suitable for entertaining guests" refers to taking someone else's property and using it as a favor, which is morally wrong, hence "not suitable for entertaining guests."

《象》曰：“包有魚”，義不及賓也。[疏]正義曰：“義不及賓”者，言有他人之物，於義不可及賓也。

The Small Image Commentary says: "It is wrapped with fish," meaning that by principle, it should not be used to entertain guests. Kong Yingda explains that "the propriety does not reach the guest," meaning that this fish originally belongs to someone else—initially, the line six should have been with nine two, but nine two merely conveniently wrapped it in his own kitchen. Using someone else's property to entertain guests is morally inappropriate, hence the line statement says "it is not advantageous for the guest."

九三：臀無膚，其行次且，厲，無大咎。處下體之極，而二據於初，不為已乘，居不獲安，行為其應，不能牽據，以固所處，故曰“臀無膚，其行次且”也。然履得其位，非為妄處，不遇其時，故使危厲。災非已招，是以“無大咎”也。[疏]正義曰：陽之所據者，陰也。九三處下體之上，為內卦之主，以乘於二，無陰可據，居不獲安，上又無應，不能牽據以固所處，同於夬卦九四之失據，故曰“臀無膚，其行次且”也。然復得其位，非為妄處，特以不遇其時，故致此危厲，災非已招，故無大咎，故曰“厲無大咎”。《象》曰：“其行次且”，行未牽也。[疏]正義曰：“行未牽”者，未能牽據，故“其行次且”，是“行未牽也”。

The line statement of the third line says: The buttocks have no flesh, movement is hesitant and difficult, there is danger but no great fault. Wang Bi's commentary explains: The third line is at the top of the lower trigram, and the second line has already occupied the first line, which refuses to be ridden upon, so it cannot find a secure place; when it wants to act, it has to look at the response line's face, but it cannot connect or hold on, thus unable to stabilize its position, hence 'the buttocks have no flesh, movement is hesitant'. However, its position is originally correct, not randomly occupied; it only suffers danger because it has not encountered the right time, so 'danger but no great fault'. Kong Yingda further explains: A yang line seeks to hold onto a yin line. The third line is at the top of the lower trigram, being the master of the inner trigram, but it is above the second line and has no yin line to hold onto, thus unable to find a secure place; above it there is no corresponding line, so it cannot connect or hold on to stabilize its position, which is similar to the fourth line of the Gua卦 (Guà) where the position is lost, hence 'the buttocks have no flesh, movement is hesitant'. However, it is still in the correct position, not wrongly occupying it; it only incurs this danger because it has not encountered the right time; the misfortune is not self-inflicted, so there is no great fault, hence 'danger but no great fault'. The Image Commentary says: 'movement is hesitant' refers to movement not yet connected. Kong Yingda's commentary explains: 'movement not yet connected' means it has not been able to connect or hold on, thus movement is hesitant, which is 'movement not yet connected'.

九四：包無魚，起凶。二有其魚，故失之也。無民而動，失應而作，是以“凶”也。[疏]正義曰：“庖無魚”者，二擅其應，故曰“庖無魚”也。庖之無魚，則是無民之義也。“起凶”者，起，動也。“無民而動，失應而作，是以凶也。”《象》曰：“無魚”之凶，遠民也。[疏]正義曰：“遠民”者，陰為陽之民，為二所據，故曰“遠民”也。

The line statement of the fourth line says: "The kitchen has no fish; any action brings misfortune." Wang Bi's commentary explains: the "fish" represented by the initial line has already been taken by the second line, so the fourth line has lost it; without the people to rely on yet taking action, losing the responding line yet acting, thus "misfortune" occurs. Kong Yingda further explains: the phrase "the kitchen has no fish" refers to the second line alone occupying the proper responding line of the fourth line, hence "the kitchen has no fish"; the kitchen having no fish means there are no people. As for "misfortune from action," "action" means initiating; just as Wang Bi said, acting without the people and acting without the responding line, thus there is misfortune. The Image Commentary says: "The kitchen having no fish" is dangerous because it is distant from the people. Kong Yingda's commentary explains: "distant from the people" refers to the yin line being like the people of the yang line; now the initial line is occupied by the second line, hence "distant from the people."

九五：以杞包瓜，含章，有隕自天。杞之為物，生於肥地者也。包瓜為物，繫而不食者也。九五履得尊位，而不遇其應，得地而不食，含章而未發，不遇其應，命未流行。然處得其所，體剛居中，志不舍命，不可傾隕，故曰“有隕自天”也。

The line statement of the fifth line says: Using the branches and leaves of the杞 tree to cover the melon, containing beauty within, what will descend from heaven? Wang Bi's commentary explains: The杞 tree grows on fertile land; the melon wrapped in it is hung there without being taken by people. The nine five has reached the position of honor, yet does not meet a corresponding line, just like having fertile land but no one to enjoy it, possessing beauty but not revealing it. Because there is no corresponding line, the decree cannot be implemented. However, its position is proper, its nature strong and in the center, its will not abandoning the mandate of heaven, nothing can cause it to fall. Therefore, it says, "Something falls from heaven."

[疏]“九五以杞包瓜”至“有隕自天”。○正義曰：“以杞匏瓜”者，杞之為物，生於肥地；匏瓜為物，繫而不食，九五處得尊位而不遇，其應是得地而不食，故曰“以杞匏瓜”也。“含章，有隕自天”者，不遇其應，命未流行，無物發起其美，故曰“含章”。然體剛居中，雖復當位，命未流行，而不能改其操，無能傾隕之者，故曰：“有隕自天”，蓋言惟天能隕之耳。○注“杞之為物，生於肥地者也”。○正義曰：“杞之為物，生於肥地者也”，先儒說杞，亦有不同。馬云：“杞，大木也。”《左傳》云“杞梓皮革自楚”，注則為杞梓之杞。子夏《傳》曰：“作杞匏瓜。”薛虞《記》云：“杞，杞柳也。杞性柔刃，宜屈橈，似匏瓜。”又為杞柳之杞。案：王氏云“生於肥地”，蓋以杞為今之枸杞也。

Kong Yingda explains the passage from "Nine in the Fifth with杞enveloping the gourd" to "there is a falling star from heaven": what is meant by "杞enveloping the gourd" is that the杞tree grows in fertile land, while the gourd hangs there and is not taken; the Nine in the Fifth holds a high position but does not meet the corresponding line, just as having fertile land but no one to enjoy it, hence "杞enveloping the gourd". What is meant by "containing virtue, there is a falling star from heaven" is that because the corresponding line is not met, the policy cannot be spread, and no one can promote its beauty, hence "containing virtue"; however, it is strong in nature and occupies the central position, although it is in the right place and the policy is not implemented, it does not change its conduct, and no one can make it fall, hence "there is a falling star from heaven", meaning that only heaven can make it fall. Kong Yingda also explains Wang Bi's comment "杞is a plant that grows in fertile land": previous scholars have different interpretations of "杞". Ma Rong said "杞is a tall tree"; the Zuo Zhuan has the phrase "杞梓 leather and wood come from Chu", and commentators take that as referring to杞in the context of杞梓; Zi Xia's Commentary on the Yi says "杞enveloping the gourd"; Xue Yu's Ji says "杞is the same as杞柳, which is flexible and suitable for bending, and its shape resembles a gourd", which refers to杞柳. Note: Wang Bi says it "grows in fertile land", which probably refers to the modern枸杞.

《象》曰：九五“含章”，中正也。“有隕自天”，志不舍命也。[疏]正義曰：“中正”者，中正故有美，無應故“含章”，而不發。若非九五中正，則無美可含，故舉爻位而言“中正”也。“志不舍命”者，雖命未流行，而居尊當位，“志不舍命”，故曰“不可傾隕”也。

The Image Commentary says: The reason why the Nine in the Fifth is said to "contain virtue" is because it is both central and upright; the reason why it is said "a star falls from heaven" is because its mind does not abandon the mandate of heaven. Kong Yingda further explains: What is meant by "central and upright" is that the Nine in the Fifth is both central and upright, so it possesses good quality; because there is no corresponding line, it can only "contain virtue" but cannot reveal it. If it were not for this central and upright position of the Nine in the Fifth, there would be no good quality to contain, so the Image Commentary specifically mentions the position of the line to explain "central and upright." What is meant by "the mind does not abandon the mandate" is that although the policy has not yet been implemented, it holds the exalted position and is in the right place, so its mind never abandons the mandate of heaven. Therefore Wang Bi says it is "unshakable."

上九：姤其角，吝，無咎。進之於極，無所復遇，遇角而已，故曰“姤其角”也。進而無遇，獨恨而已，不與物爭，其道不害，故無凶咎也。[疏]正義曰：“姤其角”者，角者，最處體上，上九進之於極，無所復遇，遇角而已，故曰“姤其角”也。“吝無咎”者，角非所安，與無遇等，故獨恨而鄙吝也。然不與物爭，其道不害，故無凶咎，故曰“無咎”也。《象》曰：“姤其角”，上窮吝也。[疏]正義曰：“上窮吝”者，處於上窮，所以遇角而吝也。

The text says: "What is encountered is only the horn, there is some regret, but no fault." Wang Bi's commentary explains: The upper ninth line has advanced to the extreme, and there is nothing more to meet, so what is encountered is only "horn," hence it is said "meeting at the horn." Advancing without encountering anything, it can only feel regretful alone, but it does not contend with others, so its path does not cause harm, thus there is no danger or fault. Kong Yingda further explains: What is meant by "meeting at the horn" is that "horn" is at the very top of the entire hexagram, and the upper ninth line has advanced to the extreme, with nothing more to meet, so it encounters only the horn, hence it is said "meeting at the horn." As for "regret without fault," the horn is not a proper place to stay, just like not meeting anything, so it can only feel regretful alone, appearing petty and regretful; yet since it does not contend with others, its path does not cause harm, thus there is no danger or fault, hence it is said "there is no fault." The Image Commentary says: "Meeting at the horn" is because it is in a high position and has reached the extreme, hence there is regret. Kong Yingda's commentary says: What is meant by "upper extreme regret" is that being in an extreme position at the top, it only meets the horn and feels regret.

坤下兌上。萃：亨。聚乃通也。[疏]正義曰：“萃”，卦名也，又萃聚也，聚集之義也。能招民聚物，使物歸而聚已，故名為“萃”也。亨者，通也。擁隔不通，無由得聚，聚之為事，其道必通，故云“萃亨”。王假有廟。假，至也，王以聚至有廟也。[疏]正義曰：假，至也。天下崩離，則民怨神怒，雖復享祀，與無廟同。王至大聚之時，孝德乃昭，始可謂之“有廟”矣，故曰“王假有廟”。

The hexagram "Cui" has the lower trigram "Kun" (Earth) and the upper trigram "Dui" (Lake). The hexagram statement says: "Cui, smooth." Wang Bi's commentary explains: gathering together makes things smooth. Kong Yingda further explains: "Cui" is the name of the hexagram, meaning gathering or assembling; it can attract people and gather things, bringing all things to converge and come together, hence the name "Cui." "Smooth" means unimpeded: without removal of obstacles, gathering cannot take place, and the principle of gathering must be unimpeded, hence "Cui" is smooth. The hexagram statement also says: the king goes to the ancestral temple. Wang Bi's commentary explains: "Jia" means to arrive; the king arrives at the ancestral temple by virtue of his ability to gather. Kong Yingda's commentary says: "Jia" means to arrive. When the world is in disarray and people are resentful, and the spirits are angry, even if sacrifices are made as usual, it is as if there is no ancestral temple; when the king reaches a great gathering, his filial virtue becomes evident, and only then can there be a real ancestral temple, hence "the king arrives at the ancestral temple."

利見大人，亨，利貞。聚得大人，乃得通而利正也。[疏]正義曰：聚而無主，不散則亂。惟有大德之人，能弘正道，乃得常通而利正，故曰“利見大人，亨，利貞”也。用大牲，吉。全乎聚道，“用大牲乃吉”也。聚道不全，而用大牲，神不福也。[疏]正義曰：大人為王，聚道乃全，以此而用大牲，神明降福。故曰“用大牲，吉也”。利有攸往。[疏]正義曰：人聚神祐，何往不利？故曰“利有攸往”也。

The hexagram statement says: It is appropriate for a great person of virtue to appear, things are smooth, and it is appropriate to maintain uprightness. Wang Bi's commentary explains: Only by gathering together and obtaining a great person of virtue can one achieve smoothness and appropriateness in uprightness. Kong Yingda's commentary says: If people gather together but there is no leader, it will either result in disorder or chaos; only a great person of virtue can promote the right path, thus achieving enduring smoothness and appropriateness in uprightness, hence saying "It is advantageous to see a great person, smooth, advantageous to maintain uprightness." The hexagram statement also says: It is advantageous to use great sacrifices. Wang Bi's commentary explains: Only when the principle of gathering is complete can "using great sacrifices" be auspicious; if the principle of gathering is incomplete and one still uses great sacrifices, the spirits will not bestow blessings. Kong Yingda's commentary says: When a great person of virtue becomes the ruler, the principle of gathering is complete; under this premise, using great sacrifices will bring down the blessings of the spirits, hence saying "Using great sacrifices, auspicious." The hexagram statement also says: It is advantageous to go somewhere. Kong Yingda's commentary says: When people gather together and the spirits protect and support, where can one not go smoothly? Hence saying "It is advantageous to go somewhere."

《彖》曰：萃，聚也。順以說，剛中而應，故“聚”也。但“順而說”，則邪佞之道也。剛而違於中應，則強亢之德也。何由得聚？順說而以剛為主，主剛而履中，履中以應，故得聚也。[疏]“《彖》曰”至“故聚也”。○正義曰：萃，聚者，訓，“萃”名也。“順以說，剛中而應，故聚”者，此就二體及九五之爻釋所以能聚也。若全用順說，則邪佞之道興；全用剛陽，而違於中應，則強亢之德著，何由得聚？今“順以說”，而剛為主，則非邪佞也。應不失中，則非偏亢也。如此方能聚物，故曰“順以說，剛中而應，故聚也”。

The Commentary on the Judgment says: "Cui" means gathering; it is characterized by flexibility and harmony, with a strong yang in the center and harmony between upper and lower, thus enabling gathering. Wang Bi's commentary explains that if one is only flexible and harmonious, it becomes a path of deceit and flattery; if one is only strong and rigid, violating the principle of centering and harmony, it becomes a virtue of arrogance and stubbornness—both of these cannot lead to gathering. Only by being flexible and harmonious while having yang as the main force, being strong yet following the middle path, and following the middle path while harmonizing with others, can gathering be achieved. Kong Yingda's commentary explains from "The Commentary on the Judgment" to "Therefore, it is gathering": interpreting "Cui" as "gathering" is explaining the name of the hexagram. The statement "flexible and harmonious, strong in the center and harmonious, thus gathering" explains why gathering is possible by referring to the upper and lower trigrams and the fifth line. If one is entirely flexible and harmonious, the path of deceit and flattery arises; if one is entirely strong and rigid, violating the principle of centering and harmony, the virtue of arrogance and stubbornness emerges. How then can gathering occur? Now, being flexible and harmonious while having yang as the main force is not deceitful; being harmonious without losing the middle path is not stubborn or arrogant. Thus, it can gather all things, hence it is said, "flexible and harmonious, strong in the center and harmonious, thus gathering."

“王假有廟”，致孝享也。全聚乃得致孝之享也。[疏]正義曰：享，獻也。聚道既全，可以至於“有廟”，設祭祀而“致孝享”也。“利見大人，亨”，聚以正也。大人，體中正者也。通眾以正，聚乃得全也。[疏]正義曰：釋聚所以利見大人，乃得通而利正者，良由大人有中正之德，能以正道通而化之，然後聚道得全，故曰“聚以正也”。

The text of the Commentary on the Judgment says: "The king comes to the temple," which refers to offering respectful sacrifices. Wang Bi's annotation explains that only when the principle of gathering is complete can such a respectful sacrifice be offered. Kong Yingda's commentary states: "Xiang" means to present; once the principle of gathering is complete, one can establish the temple and offer the respectful sacrifice. The text of the Commentary on the Judgment also says: "It is advantageous to see the great man, and it is harmonious," because gathering should be based on the correct path. Wang Bi's annotation explains that the so-called great man is one who possesses the virtue of uprightness and correctness; by using the correct path to connect with people, the principle of gathering can be complete. Kong Yingda's commentary explains this to clarify why it is advantageous to see the great man and thus achieve harmony through uprightness. It is because the great man has the virtue of uprightness and correctness, and can use the correct path to connect and influence people, thereby completing the principle of gathering, hence saying "gathering through correctness."

用大牲，吉，利有攸往，順天命也。“順以說”而不損剛，“順天命”者也。天德剛而不違中，順天則說，而以剛為主也。[疏]正義曰：天之為德，剛不違中，今“順以說”，而以剛為主，是“順天命”也。動順天命，可以享於神明，無往不利，所以得用大牲，吉。“利有攸往”者，只為“順天命”也。

The Classic text of the Commentary on the Judgment says: "Using great sacrifices, it is auspicious, and beneficial for going somewhere." This is because it follows the mandate of Heaven. Wang Bi's commentary explains that it is both "smooth and harmonious" while not diminishing the yang strength, which is called "following the mandate of Heaven." The virtue of Heaven is strong and vigorous yet does not violate the middle path; following Heaven brings harmony and at the same time maintains yang as the dominant force. Kong Yingda further explains that the virtue of Heaven is strong and vigorous yet does not violate the middle path; now the hexagram Cui is "smooth and harmonious" and takes yang as the main force, which is exactly "following the mandate of Heaven." When actions follow the mandate of Heaven, one can offer sacrifices to the spirits, and there will be no obstacles in any direction, hence the use of great sacrifices brings auspiciousness. The statement "beneficial for going somewhere" is also because it follows the mandate of Heaven.

觀其所聚，而天地萬物之情可見矣。“方以類聚，物以群分”，情同而後乃聚，氣合而後乃群。[疏]正義曰：此廣明萃義而嘆美之也。凡物所以得聚者，由情同也。情志若乖，無由得聚，故“觀其所聚，則天地萬物之情可見矣”。《象》曰：澤上於地，萃。君子以除戎器，戒不虞。聚而無防，則眾心生。[疏]正義曰：澤上於地，則水潦聚，故曰“澤上於地，萃”也。除者，治也。人既聚會，不可無防備。故君子於此之時，脩治戎器以戒備不虞也。

The text from the Commentary on the Judgment says: Observing the reasons for the gathering of all things, the true nature of heaven and earth and all things can be understood. Wang Bi's commentary explains: The Great Treatise says, "Things are gathered according to their kind, and objects are grouped according to their category." When their nature and feelings are the same, they will gather together; when their qi and kind are compatible, they will form groups. Kong Yingda's commentary says: This broadly explains the meaning of the Hexagram 47, The Gathering, and praises it. All things can gather together because their nature and feelings are the same; if their feelings are contradictory, they cannot gather. Therefore, it says, "Observing what they gather together, the true nature of heaven and earth and all things can be seen." The text from the Great Image Commentary says: Water and marshes rise above the ground, which is the image of the Hexagram 47, The Gathering; the gentleman thus understands the need to prepare weapons and be vigilant against unexpected changes. Wang Bi's commentary explains: If things gather together without being prepared, the different hearts of the people will grow. (The original commentary here seems to be missing some text, and the meaning is incomplete.) Kong Yingda's commentary says: When water and marshes accumulate on the ground, rainwater will gather, so it says, "Water and marshes rising above the ground, gathering." "Chu" means to prepare or repair. Since people have gathered together, they cannot be without preparation, so the gentleman at this time prepares weapons to be vigilant against unexpected changes.

初六：有孚不終，乃亂乃萃。若號，一握為笑，勿恤，往無咎。有應在四而三承之，心懷嫌疑，故“有孚不終”也。不能守道，以結至好，迷務競爭，故“乃亂乃萃”也。一握者，小之貌也。為笑者，懦劣之貌也。已為正配，三以近寵，若安夫卑退，謙以自牧，則“勿恤”而“往無咎”也。[疏]“初六有孚”至“往無咎”。○正義曰：“有孚不終，乃亂乃萃”者，初六有應在四，而三承之，萃聚之時，貴於近合，見三承四，疑四與三，始以中應相信，末以他意相阻，故曰“有孚不終”也。既心懷嫌疑，則情意迷亂，奔馳而行，萃不以禮，故曰“乃亂乃萃”。一握者，小之貌也，自比一握之問，言至小也。為笑者，非嚴毅之容，言懦劣也。已為正配，三以近寵。若自號比為一握之小，執其謙退之容，不與物爭，則不憂於三，往必得合而“無咎”矣，故曰“若號一握為笑，勿恤，往無咎”也。《象》曰：“乃亂乃萃”，其志亂也。[疏]正義曰：“其志亂”者，只為疑四與三，故志意迷亂也。

The line statement of the first line says: If one's heart is sincere but cannot maintain it to the end, then confusion arises and gathering becomes disorderly; if one can claim to be as small as a handful and display a gentle smile, there is no need for worry, and going forward will not result in blame. Wang Bi's commentary explains: The first line's response line corresponds to the fourth line, and the third line is closely connected to the fourth line. The first line develops suspicion in its heart, hence "having sincerity but not continuing"; it cannot hold to the right path to form the best relationship, and is confused by competition, hence "confusion and gathering." "A handful" refers to being small, and "as a smile" refers to being weak and yielding. The first line originally is the proper match of the fourth line, and the third line is merely favored due to its proximity; if the first line can be content with its low position and retreat, and restrain itself with humility, then it can "not worry" and "going forward will not result in blame." Kong Yingda's commentary explains from "the first line has sincerity" to "going forward will not result in blame": what is meant by "having sincerity but not continuing, confusion and gathering" is that the first line's response line corresponds to the fourth line, and the third line is close to the fourth line. In the gathering, those who are close are valued, so when the first line sees the third line close to the fourth line, it suspects that the fourth line is close to the third line. Initially, based on the proper correspondence, they trust each other, but later due to other thoughts, there is a rift, hence "having sincerity but not continuing." Since there is suspicion in the heart, the feelings become confused, and in acting, gathering is not in accordance with propriety, hence "confusion and gathering." "A handful" refers to being small, comparing oneself to a handful means being extremely small; "as a smile" is not a stern and resolute expression, meaning being gentle and yielding. The first line originally is the proper match of the fourth line, and the third line is favored merely due to its proximity; if the first line can claim to be as small as a handful and maintain a humble and retreating attitude, not competing with others, then there is no need to worry about the third line, and going forward will surely meet the fourth line and "will not result in blame," hence saying "if one claims to be as small as a handful and smiles, there is no need to worry, and going forward will not result in blame." The Image Commentary says: "Confusion and gathering" refers to its confused mind. Kong Yingda's commentary says: what is meant by "its mind is confused" is only because it suspects the fourth line's closeness to the third line, hence its thoughts are confused.

六二：引吉無咎，孚乃利用禴。居萃之時，體柔當位，處坤之中，己獨處正，與眾相殊，異操而聚，民之多僻，獨正者危。未能變體以遠於害，故必見引，然後乃“吉”而“無咎”也。禴，殷者祭名也，四時祭之省者也。居聚之時，處於中正，而行以忠信致之。以省薄薦於鬼神也。[疏]“六二”至“利用禴”。○正義曰：“引吉無咎”者，萃之為體，貴相從就，聚道乃成。今六二以陰居陰，復在坤體，志於靜退，則是守中未變，不欲相從者也。乖眾違時則致危害，故須牽引乃得“吉”而“無咎”也，故曰“引吉無咎”。“孚乃利用禴”者，禴，殷春祭之名也。四時之祭最薄者也。雖乖於眾，志須牽引。然居中得正，忠信而行，故可以省薄祭於鬼神也，故曰“孚乃利用禴”。《象》曰：“引吉無咎”，中未變也。[疏]正義曰：“中未變也”者，釋其所以須引乃吉，良由居中未變。

The line statement for the second line of the hexagram says: If drawn upward, it is auspicious and without fault; if one's heart is sincere, it is appropriate to use the simple spring sacrifice called "yue." Wang Bi's commentary explains that the second line is in a gathering time, with a soft and compliant nature that is in the proper position, residing in the middle of the lower trigram "Kun." It alone holds to the correct path, different from the others; although its conduct differs, it is in the midst of gathering, and the people are mostly perverse, so the one who alone holds to the correct path is in danger. It is still unable to change itself to avoid calamity, so it must be drawn upward, then it can be auspicious and without fault. "Yue" is a type of sacrifice from the Yin dynasty, the simplest of the four seasonal sacrifices. In a time of gathering, residing in the central and upright position, acting with sincerity and trust, it can attract people, so it is appropriate to offer simple offerings to the spirits. Kong Yingda's commentary explains from the "six two" to "utilizing yue": what is meant by "drawn upward, auspicious and without fault" is that the hexagram values mutual following and approaching each other, so the gathering can be formed. Now, the second line, with a yin line in a yin position, and within the "Kun" trigram, has a mind inclined toward quietness and retreat, being a line that holds to the middle path and does not change, unwilling to actively follow. To go against the people and the trend will bring harm, so it must be drawn upward to achieve "auspicious" and "without fault," hence the saying "drawn upward, auspicious and without fault." As for "sincerity leads to utilizing yue," "yue" is the name of the spring sacrifice in the Yin dynasty, the simplest of the four seasonal sacrifices. Although the second line does not agree with the people and needs to be drawn, it is in the central and upright position, acting with sincerity and trust, so it can offer simple offerings to the spirits, hence the saying "sincerity leads to utilizing yue." The "Image Commentary" says: "Drawn upward, auspicious and without fault," because it remains in the middle and upright position without changing. Kong Yingda's commentary says: what is meant by "the middle has not changed" is to explain why it needs to be drawn upward to be auspicious—precisely because it remains in the middle and has not changed its conduct.

六三：萃如，嗟如，無攸利。往無咎，小吝。履非其位，以比於四，四亦失位。不正相聚，相聚不正，患所生也。乾人之應，害所起也，故“萃如嗟如，無攸利”也。上六亦無應而獨立，處極而憂危，思援而求朋，巽以待物者也。與其萃於不正，不若之於同志，故可以往而無咎也。二陰相合，猶不若一陰一陽之應，故有“小吝”也。[疏]“六三萃如嗟如”至“小吝”。○正義曰：居萃之時，“履非其位，以比於四，四亦失位。不正相聚，相聚不正，患所生也。乾人之應，害所起也”，故曰“萃如，嗟如，無攸利”也。“往無咎，小吝”者，“上六亦無應而獨立，處極而憂危，思援而求朋，巽以待物者也。與其萃於不正，不若之於同志，故可往而無咎”。但以上六是陰，已又是陰，以“二陰相合，猶不若一陰一陽之應，故有小吝也”。《象》曰：“往無咎”，上巽也。[疏]正義曰：以上體柔巽，以求其朋，故三可以往而無咎也。

The line statement for the third line says: "Desiring to gather but only sighing, there is no benefit; going forward brings no fault, but there is some regret." Wang Bi's commentary explains: The position of the sixth line is not proper, and it is closely connected to the ninth line in the fourth position, which is also in an improper position. A gathering with an improper position, and a gathering that is not proper, leads to calamity. Moreover, it intrudes upon the proper relationship of another, so calamity arises from this, hence "Cui ru jie ru, wu you li." The sixth line at the top is also without a corresponding line and is isolated, at the extreme of the hexagram, feeling anxious and in danger. It seeks help and friends, and approaches external matters with humility. It is better to seek those with the same aspirations rather than to gather with an improper partner, so the third line can go forward without fault. However, since two yin lines are joined together, it is still not as good as the proper pairing of one yin and one yang, hence "xiao lin." Kong Yingda's commentary explains from "six three cui ru jie ru" to "xiao lin": The third line is in a gathering situation, as Wang Bi said, in an improper position and closely connected to the ninth line in the fourth position, which is also in an improper position. Gathering with an improper position, and gathering that is not proper, leads to calamity. Intruding upon the proper relationship of another leads to calamity, hence "Cui ru, jie ru, wu you li." The phrase "Wang wu jiu, xiao lin" is because the sixth line at the top is also without a corresponding line and is isolated, at the extreme of the hexagram, feeling anxious and in danger, seeking help and friends, and approaching external matters with humility. It is better to seek those with the same aspirations rather than to gather with an improper partner, so the third line can go forward without fault. However, since the sixth line is a yin line and the third line is also a yin line, two yin lines joining together is still not as good as the proper pairing of one yin and one yang, hence "xiao lin." The Image Commentary says: "Wang wu jiu," because the upper line is gentle and humble. Kong Yingda's commentary says: because the upper line is gentle and humble, the third line seeks it as a friend, so the third line can go forward without fault.

九四：大吉，無咎。履非其位而下據三陰，得其所據，失其所處。處聚之時，不正而據，故必“大吉”，立夫大功，然後“無咎”也。[疏]正義曰：以陽處陰，明履非其位，又不據三陰，得其所據，失其所處。處聚之時，不正而據，是其凶也。若以萃之時，立夫大功，獲其大吉乃得無咎，故曰“大吉，無咎”。《象》曰：“大吉無咎”，位不當也。[疏]正義曰：“位不當”者，謂以陽居陰也。

The line statement of the fourth line says: Greatly auspicious, there will be no fault. Wang Bi's commentary explains: The position of nine in the fourth is not proper, yet it is below and holds three yin lines; although it has obtained the object it is holding, it has lost its proper position. In a time of gathering, being in an improper position yet holding many yin lines, therefore it must achieve 'greatly auspicious' and establish great achievements, then only can there be 'no fault'. Kong Yingda further explains: A yang line in a yin position indicates an improper position; it also holds the three yin lines below, obtaining what it holds but losing its position. In a time of gathering, being in an improper position and holding many yin lines, this is originally凶 (fateful); if one can take advantage of the gathering time to establish great achievements and obtain great auspiciousness, then there can be 'no fault', hence it says 'greatly auspicious, no fault'. The Image Commentary says: To achieve 'greatly auspicious' in order to have 'no fault', is because of the improper position. Kong Yingda's commentary says: The so-called 'improper position' refers to a yang line in a yin position.

九五：萃有位，無咎，匪孚。元永貞，悔亡。處聚之時，最得盛位，故曰“萃有位”也。四專而據，己德不行，自守而己，故曰“無咎匪孚”。夫脩仁守正，久必悔消，故曰“元永貞，悔亡”。[疏]“九五”至“悔亡”。○正義曰：九五處聚之時，最得盛位，故曰“萃有位”也。既得盛位，所以“無咎”。“匪孚”者，良由四專而據，已德化不行，信不孚物，自守而已，故曰“無咎，匪孚”。若能修夫大德，久行其正，則其悔可消，故曰“元永貞，悔亡”。《象》曰：“萃有位”，志未光也。[疏]正義曰：“志未光也”者，雖有盛位，然德未行，久乃悔亡。今時志意未光大也。

The text of the fifth line says: In a time of gathering, one resides in a position of honor and will not commit mistakes, but sincerity cannot yet reach others; if one can maintain the great correct path for a long time, regret will disappear. Wang Bi's commentary explains: The nine in the fifth line is in a time of gathering and occupies the most exalted position, thus it is said 'Cui has a position'; but the nine in the fourth is domineering and holds the three yins, so the nine in the fifth cannot spread its moral teachings, and can only hold on to itself, thus it is said 'no blame, but not trusted'. If one cultivates benevolence and holds fast to the correct path, over time regret will vanish, thus it is said 'great, enduring, and correct, regret disappears'. Kong Yingda's commentary explains from 'nine five' to 'regret disappears': The nine in the fifth is in a time of gathering and has the most exalted position, thus it is said 'Cui has a position'; having attained a high position, thus 'no blame'. The term 'not trusted' is because the nine in the fourth is domineering and holds the three yins, so the nine in the fifth's moral influence cannot spread, sincerity cannot be trusted by others, and thus can only hold on to itself, thus it is said 'no blame, but not trusted'. If one can cultivate great virtue and long maintain the correct path, that regret can be eliminated, thus it is said 'great, enduring, and correct, regret disappears'. The Image Commentary says: 'Cui has a position' means the mind is not yet broad. Kong Yingda's commentary says: the phrase 'the mind is not yet broad' means although one has a high position, moral teachings have not yet spread, and it will take a long time for regret to disappear; at present, the mind is not yet broad.

上六：齎諮涕洟，無咎。處聚之時，居於上極，五非所乘，內無應援。處上獨立，近遠無助，危莫甚焉。齎諮，嗟嘆之辭也。若能知危之至，懼禍之深，憂病之甚，至於涕洟，不敢自安，亦無所不害，故得“無咎”也。[疏]正義曰：“齎諮”者，居萃之時，最處上極，五非所乘，內又無應，處上獨立，無其援助，危亡之甚，居不獲安，故“齎諮”而嗟嘆也。若能知有危亡，懼害之深，憂危之甚，至於涕洟滂沱，如此居不獲安，方得無所不害，故“無咎”矣。自目出曰涕，自鼻出曰洟。《象》曰：“齎諮涕洟”，未安上也。[疏]正義曰：“未安上”者，未敢安居其上所乘也。

The text says: "Lamenting continuously, tears and snot flowing together, there will be no mistake." Wang Bi's commentary explains: "The sixth line at the top is in a gathering situation, located at the top of the entire hexagram, and cannot ride over the nine five. Internally, it also lacks a corresponding line to support it. Being high and isolated, with no one near or far to help, there is no greater danger than this. 'Jizi' is a term for lamenting. If it can realize that danger has arrived, deeply fear calamity, and be extremely anxious, to the point of tears and snot flowing, not daring to be secure, then nothing can harm it, so it can 'have no mistake.' Kong Yingda further explains: 'Jizi' refers to the sixth line at the top being in a gathering situation, located at the highest position, unable to ride over the nine five, and lacking a corresponding line internally. Being alone at the top, without support, the situation of peril is extremely severe, and it cannot reside in peace, so it can only 'jizi' and lament. If it can realize its own danger, deeply fear calamity, and be extremely anxious to the point of tears and snot flowing, then it can reside without being secure, thus nothing can harm it, so it can 'have no mistake.' Tears flow from the eyes, and snot flows from the nose. The 'Image Commentary' says: 'Jizi tizi' because it is in a high position and dares not be secure. Kong Yingda's commentary says: 'Unsecured above' refers to not daring to reside securely on the nine five it rides over.

巽下坤上。升：元亨，用見大人，勿恤。巽順可以升，陽爻不當尊位，無嚴剛之正，則未免於憂，故用見大人，乃“勿恤”也。[疏]正義曰：“升，元亨”者，“升”，卦名也。升者，登上之義，升而得大通，故曰“升，元亨”也。“用見大人，勿恤”者，升者，登也。陽爻不當尊位，無剛嚴之正，則未免於憂，故用見大德之人，然後乃得無憂恤，故曰“用見大人，勿恤”。

The hexagram "Sheng" (Increase) has the lower trigram "Xun" (Wind) and the upper trigram "Kun" (Earth). The hexagram statement says: "Sheng" means great smoothness and ease; it is appropriate to go and see a great person, without worry. Wang Bi explains: humility and gentleness allow one to ascend; however, since the yang lines are not in the noble position, lacking firm and strong character, there is inevitably worry, so one should go and see a great person in order to "not be anxious." Kong Yingda further explains: the phrase "Sheng, Yuan Heng" means "Sheng" is the name of the hexagram, meaning to ascend upward; ascending and achieving great smoothness, thus it is said "Sheng, Yuan Heng." The phrase "use to see a great person, without anxiety" means "Sheng" is to ascend; since the yang lines are not in the noble position, lacking firm and upright character, there is inevitably worry, so one should go and see a great person, then one can be without anxiety, hence it is said "use to see a great person, without anxiety."

南征吉。以柔之南，則麗乎大明也。[疏]正義曰：非直須見大德之人，復宜適明陽之地。若以陰之陰，彌足其闇也。南是明陽之方，故云“南征吉”也。《彖》曰：柔以時升。柔以其時，乃得升也。[疏]正義曰：“升”之為義，自下升高，故就六五居尊，以釋名“升”之意。六五以陰柔乏質，起升貴位，若不得時，則不能升耳，故曰“柔以時升”也。

The hexagram statement says: Going south is auspicious. Wang Bi's commentary explains: With a nature of yin and flexibility, moving toward the south, one aligns with brightness. Kong Yingda's exposition says: Not only should one go to see great virtuous people, but also one should go to places of brightness and abundance of yang; if one with yin and flexibility goes to join darkness, it will only increase the darkness. The south is a place of brightness and abundance of yang, hence it says "southward journey is auspicious." The hexagram's commentary on the judgment says: Yin and flexibility顺应 the right time and rise. Wang Bi's commentary explains: Yin and flexibility must follow its proper time to rise. Kong Yingda further explains: "Rise" means to go from a low place to a high place. Therefore, based on the position of six in the fifth, the meaning of the hexagram name "Rise" is explained. The six in the fifth, with its nature of yin and weakness, rises to a position of honor. If it does not meet the right time, it cannot rise, hence it says "flexible things rise with the right time."

巽而順，剛中而應，是以大亨。純柔則不能自升，剛亢則物不從。既以時升，又“巽而順，剛中而應”，以此而升，故得“大亨”。[疏]正義曰：此就二體及九二之爻，釋“元亨”之德也。“純柔則不能自升，剛亢則物所不從”。卦體既巽且順，爻又剛中而應於五，有此眾德，故得“元亨”。“用見大人，勿恤”，有慶也。“南征吉”，志行也。巽順以升，至於大明，“志行”之謂也。[疏]正義曰：“用見大人，勿恤有慶”者，以大通之德，“用見大人”，不憂否塞，必致慶善，故曰“有慶也”。“南征吉，志行”者，之於闇昧，則非其本志。今以柔順而升大明，其志得行也。

The Commentary on the Judgment says: Humble and gentle, with a yang line in the center and a corresponding line above, thus achieving great success. Wang Bi's commentary explains: If one relies solely on yin and softness, they cannot rise by themselves; if one is overly strong and rigid, people will not follow. But since it rises in accordance with the right time and is "flexible yet compliant, with a strong and central yang line that corresponds," it can ascend by these means, thus achieving "great success." Kong Yingda further explains: This is interpreting the virtue of "great success" by considering the two trigrams of the hexagram and the second line, nine two. As Wang Bi said, relying solely on softness cannot lead to self-advancement, and being overly strong and stubborn will not gain people's compliance. However, the hexagram of Ascending is both humble and gentle, and the line nine two is strong and central, corresponding to line six five. With these virtues, it achieves "great success." The Commentary on the Judgment also says: "Using it to meet a great person, without worry," will bring blessings; "a southern campaign is auspicious," means the mind's purpose can be carried out. Wang Bi's commentary explains: Rising with humility and gentleness, reaching a place of great brightness, is called "the mind's purpose is carried out." Kong Yingda's commentary says: "Using it to meet a great person, without worry, there will be blessings" means relying on great success to meet a great person, without worrying about blockage, and certainly brings auspicious results, hence "there will be blessings." "A southern campaign is auspicious, the mind's purpose is carried out" means if one moves toward darkness, it is not its original intention; now, with its gentle nature ascending toward brightness, its purpose is realized.

《象》曰：地中生木，升。君子以順德，積小以高大。[疏]正義曰：“地中生木，升”者，“地中生木”，始於細微，以至高大，故為升象也。“君子以順德，積小以高大”者，地中生木，始於毫末，終至合抱。君子象之，以順行其德，積其小善，以成大名，故《繫辭》云：“善不積不足以成名”，是也。

The Great Image text says: Trees grow out of the earth, which is the image of the Hexagram of Ascending; thus, the gentleman learns to follow virtue and accumulate small things to achieve great results. Kong Yingda further explains: The phrase "trees growing out of the earth, ascending" refers to trees growing from the earth, starting from the smallest beginnings and gradually growing tall, hence the image of ascending. The phrase "the gentleman follows virtue, accumulating small things to achieve greatness" means that trees begin from the smallest sprout and eventually grow into a large trunk; the gentleman takes this as a model, following his nature to practice virtue, accumulating small good deeds, thus achieving great fame. Therefore, the Great Treatise says, "Goodness not accumulated is insufficient for fame," which expresses precisely this meaning.

初六：允升，大吉。允，當也。巽卦三爻，皆升者也。雖無其應，處《升》之初，與九二、九三合志俱升。當升之時，升必大得，是以“大吉”也。[疏]正義曰：允，當也。巽卦三爻，皆應升上，而二、三有應於五、六，升之不疑。惟初無應於上，恐不得升。當二、三升時，與之俱升，必大得矣，故曰“允升，大吉”也。《象》曰：“允升大吉”，上合志也。[疏]正義曰：上謂二、三也，與之合志俱升，乃得“大吉”也。

The line statement of the first line says: "To rise properly, there will be great good fortune." Wang Bi's commentary explains: "Yun" means appropriate and in harmony. The lower trigram "Xun" has three lines that all need to rise; although the first line does not have a corresponding line, it is at the beginning of the "Sheng" hexagram and shares the same intention with lines nine two and nine three, rising together. At the time of proper rising, there will certainly be great gains, hence "great good fortune." Kong Yingda further explains: "Yun" means appropriate. In the "Xun" trigram, all three lines should rise, with nine two and nine three corresponding to six five and upper six respectively, rising without hesitation; only the first line has no corresponding line above, fearing it may not rise. When nine two and nine three rise, it rises together with them, certainly gaining much, hence "appropriate rising, great good fortune." The "Image Commentary" says: "Appropriate rising, great good fortune" is in harmony with the intention of the upper line. Kong Yingda's commentary explains: "Upper" refers to nine two and nine three; harmonizing with their intention and rising together is what leads to "great good fortune."

九二：孚乃利用禴，無咎。與五為應，往必見任。體夫剛德，進不求寵，閒邪存誠，志在大業，故乃利用納約於神明矣。[疏]正義曰：九二與五為應，往升於五，必見信任，故曰“孚”。二體剛德，而履乎中，進不求寵，志在大業，用心如此，乃可薦其省約於神明而無咎也，故曰“孚乃利用禴，無咎”。《象》曰：九二之孚，有喜也。[疏]正義曰：“有喜也”者，上升則為君所任，薦約則為神所享。斯之為喜，不亦宜乎？

The line statement for the second line says: With sincere heart, it is appropriate to offer a simple sacrifice called "Yue," and there will be no fault. Wang Bi's commentary explains: The nine in the second line corresponds with the six in the fifth line, so going forward will surely be trusted; it possesses the virtue of being strong and upright, advancing without seeking favor, guarding against evil thoughts and cultivating sincerity, with a focus on great undertakings, so it is appropriate to offer simple sacrifices to the spirits. Kong Yingda further explains: The nine in the second line corresponds with the six in the fifth line as the correct correspondence, so going up to the six in the fifth line will surely be trusted, hence the word "fu" (sincerity). The nine in the second line is strong and upright, acting in the middle way, advancing without seeking favor, with a focus on great undertakings; with such a mind, it can offer simple sacrifices to the spirits without fault, hence the saying "fu nai li yong Yue, wu jiu." The Image Commentary says: The sincerity of the nine in the second line brings joy. Kong Yingda's commentary says: The phrase "there is joy" refers to rising to be appointed by the sovereign and offering simple sacrifices which are accepted by the spirits; calling such a thing joy is indeed appropriate.

九三：升虛邑。履得其位，以陽升陰，以斯而舉，莫之違距，故若“升虛邑”也。[疏]正義曰：九三履得其位，升於上六，上六體是陰柔，不距於己，若升空虛之邑也。《象》曰：“升虛邑”，無所疑也。往必得邑。[疏]正義曰：“無所疑”者，往必得邑，何所疑乎？

The line statement of the third line says: "It is like ascending into an empty city." Wang Bi's commentary explains: The position of the third line is correct, with a yang line ascending to a yin position; acting in this way, there is no one who would oppose or block, so it is like "ascending into an empty city." Kong Yingda further explains: The third line holds a correct position and ascends to the position of the sixth line above; the sixth line is yin and weak, so it will not resist, just like ascending into an empty city. The Image Commentary says: "ascending into an empty city," there is nothing to doubt. Wang Bi's commentary explains: going forward, one will certainly obtain that city. Kong Yingda's commentary says: what is meant by "nothing to doubt" is that going forward, one will certainly obtain the city, so what is there to doubt?

六四：王用亨于岐山，吉，無咎。處升之際，下升而進，可納而不可距也。距下之進，攘來自專，則殃咎至焉。若能不距而納，順物之情，以通庶志，則得“吉”而“無咎”矣。岐山之會，順事之情，無不納也。[疏]正義曰：“王用亨于岐山”者，六四處升之際，下體二爻，皆來上升，可納而不可距，事同文王岐山之會，故曰“王用亨于岐山也”。“吉無咎”者，若能納而不距，順物之情，則得吉而無咎，故曰“吉無咎也”。《象》曰：“王用亨于岐山”，順事也。[疏]正義曰：“順事”者，順物之情，而立功立事，故曰“順事”也。

The line statement of the fourth line says: The king holds a sacrificial ceremony on Mount Qi, which is auspicious and without fault. Wang Bi's commentary explains: The sixth line in the fourth position is at a time of rising, and the yao below is advancing continuously. One can only accept them and not block them. If one blocks the advance of the below, rejects those coming and acts alone, calamity and blame will come. If one accepts and does not block, following the real feelings of the people, thus connecting the hearts of all, one can achieve 'auspicious' and 'without fault'. The gathering at Mount Qi in the past was exactly an example of following the reality of things and accepting everything. Kong Yingda further explains: The phrase 'the king holds a sacrificial ceremony on Mount Qi' refers to the sixth line in the fourth position at a time of rising, with the two yang yao in the lower trigram rising up, which can only be accepted and not blocked. This situation is similar to King Wen's gathering of the feudal lords at Mount Qi, hence the phrase 'the king holds a sacrificial ceremony on Mount Qi'. The phrase 'auspicious without fault' means that if one accepts and does not block, following the real feelings of the people, one can achieve auspiciousness and without fault, hence 'auspicious without fault'. The Image Commentary says: 'The king holds a sacrificial ceremony on Mount Qi' refers to following the principles of things. Kong Yingda's commentary says: The term 'following the principles' refers to following the real feelings of the people to achieve great deeds, hence 'following the principles'.

六五：貞吉，升階。升得尊位，體柔而應，納而不距，任而不專，故得“貞吉，升階”而尊也。[疏]正義曰：“貞吉，升階”者，六五以柔居尊位，納於九二，不自專權，故得“貞吉，升階”。保是尊貴而踐阼矣，故曰“貞吉，升階”也。《象》曰：“貞吉，升階”，大得志也。[疏]正義曰：“大得志”者，居中而得其“貞吉”，處尊而保其“升階”，志大得矣，故曰“大得志”也。

The Line Statement of the Fifth Line says: Upholding correctness leads to good fortune, like ascending steps one by one. Wang Bi's commentary explains: The Sixth Line has reached the honorable position, with a gentle and compliant nature and corresponds with the Nine in the Second. It accepts the virtuous without obstruction and entrusts them without monopolizing power, thus achieving 'correctness and good fortune, ascending steps' and occupying the honorable position. Kong Yingda further explains: What is meant by 'correctness and good fortune, ascending steps' is that the Sixth Line, with its yin and soft nature, occupies the honorable position, accepts the Nine in the Second, and does not monopolize power, thus attaining 'correctness and good fortune, ascending steps', maintaining the honorable position and ascending to the position of ruler, hence saying 'correctness and good fortune, ascending steps'. The Image Commentary says: 'Correctness and good fortune, ascending steps' indicates a great realization of one's aspirations. Kong Yingda's commentary says: What is meant by 'great realization of aspirations' is that occupying the center leads to 'correctness and good fortune', and holding the honorable position ensures 'ascending steps', thus fulfilling one's aspirations greatly, hence saying 'great realization of aspirations'.

上六：冥升，利于不息之貞。處貞之極，進而不息者也。進而不息，故雖冥猶升也。故施於不息之正則可，用於為物之主則喪矣。終於不息，消之道也。[疏]正義曰：“冥升”者，冥猶暗也。處升之上，進而不已，則是雖冥猶升也，故曰“冥升”。“利于不息之貞”者，若宴升在上，陵物為主，則喪亡斯及；若潔已脩身，施於為政，則以不息為美，故曰“利于不息之貞”。《象》曰：“冥升”在上，消不富也。勞不可久也。[疏]正義曰：“消不富”者，雖為政不息，交免危咎，然勞不可久，終致消衰，故曰“消不富”也。

The Line Statement of the Sixth Line at the Top says: In darkness, it still rises, which is favorable for persevering in righteous endeavors. Wang Bi's commentary explains: The Sixth Line at the Top is at the extreme of uprightness in the Hexagram of Ascending. It is a line that advances without ceasing; because it advances without stopping, it continues to rise even though it is in darkness. Therefore, using this momentum in the righteous path of self-strengthening is appropriate. If it is used for governing all things, it will lead to downfall. Advancing without rest is actually leading toward decline. Kong Yingda further explains: The term "ming sheng" refers to "ming" as darkness. The Sixth Line at the Top is at the top of the Hexagram of Ascending, advancing without ceasing, thus rising even in darkness, which is called "ming sheng." The phrase "favorable for the perseverance of uprightness" means that if one resides in a high position and dominates others, taking the lead, downfall will follow. However, if one maintains personal virtue and applies this unceasing spirit to governance, then perseverance becomes a virtue, hence "favorable for the perseverance of uprightness." The Image Commentary says: "Ming sheng" and residing in a high position leads to decline rather than prosperity. Wang Bi's commentary explains: Labor cannot last long. Kong Yingda's commentary says: The phrase "xiao bu fu" means that although one perseveres in governance and temporarily avoids danger, the labor cannot last long, eventually leading to decline and failure, hence "xiao bu fu."

坎下兌上。困：亨。困必通也。處窮而不能自通者，小人也。[疏]正義曰：“困”者，窮厄委頓之名，道窮力竭，不能自濟，故名為“困”。亨者，卦德也。小人遭困，則“窮斯濫矣”。君子遇之，則不改其操。君子處困而不失，其自通之道，故曰“困，亨”也。

The hexagram "Kun" has the lower trigram "Kan" (Water) and the upper trigram "Dui" (Lake). The hexagram statement says: "Kun, meaning hardship, is smooth." Wang Bi explains: When hardship reaches its extreme, it must be smooth; if a person is in hardship but cannot seek their own way to smooth things, that is the way of a petty person. Kong Yingda further explains: "Kun" is the name for extreme hardship, with the path blocked and strength exhausted, unable to save oneself, hence called "Kun." "Smooth" is the virtue of this hexagram. When a petty person encounters hardship, they will act recklessly as the "Analects" says, "When in hardship, they will go too far." But a gentleman in hardship does not change his conduct. A gentleman in hardship does not lose the way to seek smoothness, hence it is said, "Kun, smooth."

貞，大人吉，無咎。處困而得“無咎”，吉乃免也。[疏]正義曰：處困而能自通，必是履正體大之人，能濟於困，然後得吉而“無咎”，故曰：“貞，大人吉，無咎”也。有言不信。[疏]正義曰：處困求濟，在於正身脩德。若巧言能辭，人所不信，則其道彌窮，故誡之以“有言不信”也。

The hexagram statement says: Upholding correctness, the great virtuous person is auspicious and will not have misfortune. Wang Bi's commentary explains: Being in a difficult situation yet being able to "not have misfortune" is due to auspiciousness that allows one to be spared. Kong Yingda's commentary says: Being in a difficult situation yet able to seek a way through, must be a person who acts with correctness and has a broad mind; only after overcoming the difficulty can one attain auspiciousness and "not have misfortune," hence it says "Zhen, the great person is auspicious and has no misfortune." The hexagram statement also says: When there is something to say, no one believes it. Kong Yingda's commentary says: Being in a difficult situation and seeking liberation, the key lies in upholding correctness and cultivating virtue; if one merely uses eloquent words and is skilled in speech, others will not believe, and the path becomes narrower, hence using "there is a statement but it is not believed" as a warning.

《彖》曰：困，剛揜也。剛則揜於柔也。[疏]正義曰：此就二體以釋卦名，兌陰卦為柔，坎陽卦為剛，坎在兌下，是“剛見揜於柔也”。剛應升進，今被柔揜，施之於人，其猶君子為小人所蔽以為困窮矣。險以說，困而不失其所亨。處險而不改其說，“困而不失其所亨”也。[疏]正義曰：此又就二體名訓以釋亨德也。坎險而兌說，所以困而能亨者，良由君子遇困，安其所遇，雖居險困之世，不失暢說之心，故曰“險以說，困而不失其所亨”也。

The Classic text of the Commentary on the Judgment says: "Confusion" refers to the concealment of yang strength. Wang Bi's commentary explains that yang is concealed by yin. Kong Yingda's exposition states that this interpretation is based on the two trigrams composing the hexagram — "Dui" is a yin trigram, representing softness; "Kan" is a yang trigram, representing strength. Since "Kan" is below "Dui," it is "yang strength concealed by yin softness." Yang strength should naturally rise and advance, but now it is concealed by yin. Applied to human affairs, this is like a gentleman being obscured by petty men and thus falling into hardship. The Classic text of the Commentary on the Judgment also says: remaining joyful while in a dangerous situation, and not losing the quality of communication even in hardship. Wang Bi's commentary explains that remaining joyful while in a dangerous situation is "confusion without losing the quality of communication." Kong Yingda's exposition states that this is another interpretation of the quality of "communication" based on the meanings of the two trigrams. "Kan" represents danger, and "Dui" represents joy. Therefore, even in hardship, communication is possible because the gentleman, when encountering hardship, remains content with his situation. Though he is in a dangerous and difficult world, he does not lose his open and joyful mind. Therefore, it is said, "dangerous yet joyful, and not losing the quality of communication."

其唯君子乎？貞，大人吉，以剛中也。處困而用剛，不失其中，履正而能體大者也。能正而不能大博，未能說困者也，故曰“貞，大人吉”也。[疏]正義曰：“其唯君子乎”者，結嘆處困能通，非小人之事，唯君子能然也。“貞，大人吉，以剛中”者，此就二五之爻，釋“貞，大人”之義。剛則正直，所以為貞，中而不偏，所以能大。若正而不大，未能濟困，處困能濟，濟乃得吉而無咎也，故曰“貞，大人吉，以剛中”也。

The text of the Commentary on the Judgment says: Those who can achieve this, perhaps only the gentleman can? "Zhen, Da Ren Ji" (uprightness, the great person is auspicious) is because of the yang line in the middle. Wang Bi's commentary explains: To be in a difficult situation yet to use the virtue of strength without losing the middle path, this is the person who acts with uprightness and has a great capacity. Those who can only maintain uprightness but lack great capacity are not yet able to escape from difficulties, hence it is said "Zhen, Da Ren Ji." Kong Yingda further explains: The phrase "Its only the gentleman?" is a summary and praise: To be in difficulty yet able to be successful, this is something the petty person cannot achieve, only the gentleman can do so. The phrase "Zhen, Da Ren Ji, yi gang zhong" (uprightness, the great person is auspicious, because of strength in the middle) is an explanation of the meaning of "Zhen, Da Ren" based on the two lines, nine two and nine five: Strength is uprightness, hence called "Zhen"; being in the middle without bias, hence able to be great. If one can only maintain uprightness but not be great, one cannot overcome difficulties; to be in difficulty yet able to save oneself, being able to save oneself brings auspiciousness without error, hence it is said "Zhen, Da Ren Ji, yi gang zhong."

有言不信，尚口乃窮也。處困而言，不見信之時也。非行言之時，而欲用言以免，必窮宅也。其吉在於“貞、大人”，口何為乎？[疏]正義曰：處困求通，在於修德，非用言以免困。徒尚口說，更致困窮，故曰“尚口乃窮”也。《象》曰：澤無水，困。君子以致命遂志。澤無水，則水在澤下，水在澤下，困之象也。處困而屈其志者，小人也。“君子固窮”，道可忘乎？[疏]正義曰：“澤無水，困”者，謂水在澤下，則澤上枯槁，萬物皆困，故曰“澤無水困”也。“君子以致命遂志”者，君子之人，守道而死，雖遭困厄之世，期於致命喪身，必當遂其高志，不屈撓而移改也，故曰“致命遂志”也。

The text of the Commentary on the Judgment says: "If one speaks without substance, one will not be believed." This is because relying solely on words leads to a dead end. Wang Bi's commentary explains that when one is in a difficult situation and speaks, it is precisely when one is not believed by others; it is not the time to act through words, yet one tries to escape through speech, inevitably remaining trapped in a dead end. Its auspiciousness lies in "uprightness" and "great person," so what use is boasting with words? Kong Yingda's commentary says: when inpredicament, seeking to become unblocked lies in cultivating virtue, not in using words to escapepredicament; only relying on eloquent speech leads to even deeperpredicament, hence the saying "excessive speech leads to困境." The text of the Great Image says: a marsh without water, which is the image of the Hexagram of困; the gentleman thus understands the need to sacrifice his life to realize his aspirations. Wang Bi's commentary explains that a marsh without water is because the water has flowed below the marsh; water below the marsh is the image of困境. Those who bend their aspirations when in困境 are petty people; Confucius said "the gentleman remains steadfast inpredicament," the gentleman remains steadfast even in困境, can virtue be forgotten? Kong Yingda's commentary says: what is meant by "a marsh without water,困" is that water has seeped below the marsh, leaving the marsh dry, and all things are inpredicament, hence the saying "a marsh without water is困." What is meant by "the gentleman thus sacrifices his life to realize his aspirations" is that the gentleman holds onto virtue until death, even in a time ofpredicament, even if he expects to sacrifice his life, he must surely realize his lofty aspirations, not yielding or changing, hence the saying "sacrificing one's life to realize one's aspirations."

初六：臀困于株木，入于幽谷，三歲不覿。最處底下，沈滯卑困，居無所安，故曰“臀困于株木”也。欲之其應，二隔其路，居則困于株木，進不獲拯，必隱遯者也，故曰：“入于幽谷”也。困之為道，不過數歲者也。以困而藏，困解乃出，故曰“三歲不覿”也。[疏]“初六臀困于株”至“三歲不覿”。○正義曰：“臀困于株木”者，初六處困之時，以陰爻最居窮下，沈滯卑困，居不獲安，若臀之困于株木，故曰“臀困于株木”也。“入于幽谷”者，有應在四，而二隔之，居則困株，進不獲拯，勢必隱遯者也，故曰“入于幽谷也”。“三歲不覿”者，困之為道，不過數歲，困窮乃出，故曰“三歲不覿”也。《象》曰：“入于幽谷”，幽不明也。言幽者，不明之辭也。入於不明，以自藏也。[疏]正義曰：“幽不明”者，《象》辭惟釋幽字，言幽者，正是不明之辭，所以入不明，以自藏而避困也。釋株者，初不謂之株也。

The line statement of the first line says: The buttocks are trapped by a dry tree stump, retreating into a deep valley, not seeing people for three years. Wang Bi's commentary explains: The initial line is at the very bottom of the hexagram, stagnant and humble, in a state of hardship, unable to find a stable place, hence it says "the buttocks are trapped by a dry tree stump." It wishes to go to its responding line, the ninth line in the second position, but the ninth line in the fourth position blocks the way. If it stays, it is trapped by the tree stump; if it moves forward, it cannot get help, so it must retreat and hide, hence it says "entering a deep valley." Hardship is only for a few years; because of hardship, one hides, and when the hardship is removed, one comes out, hence it says "not seeing people for three years." Kong Yingda's commentary explains from "the buttocks are trapped by a dry tree stump" to "not seeing people for three years": "The buttocks are trapped by a dry tree stump" refers to the initial line being in hardship, with a yin line in the most extreme and difficult position, stagnant and humble, unable to find a stable place, like the buttocks being trapped by a tree stump, hence it says "the buttocks are trapped by a dry tree stump." "Entering a deep valley" refers to its responding line being the ninth line in the fourth position, while the ninth line in the second position blocks the way. If it stays, it is trapped by the tree stump; if it moves forward, it cannot get help, so it must retreat and hide, hence it says "entering a deep valley." "Not seeing people for three years" refers to hardship lasting only a few years, and when hardship is at its peak, it ends, hence it says "not seeing people for three years." The Image Commentary says: "entering a deep valley," "幽" means darkness. Wang Bi's commentary explains: saying "幽" is a term indicating darkness; entering a dark place is to hide oneself. Kong Yingda's commentary says: "幽" meaning darkness, the Image Commentary only explains the character "幽": saying "幽" is a term indicating darkness, so entering a dark place is to hide oneself and avoid hardship. As for why it does not explain the character "株," it is because the Image Commentary did not mention "株" in the first place.

九二：困于酒食，朱紱方來，利用享祀。征凶，無咎。以陽居陰，尚謙者也。居困之時，處得其中。體夫剛質，而用中履謙，應不在一，心無所私，盛莫先焉。夫謙以待物，物之所歸；剛以處險，難之所濟。履中則不失其宜，無應則心無私恃，以斯處困，物莫不至，不勝豐衍，故曰“困于酒食”，美之至矣。坎，北方之卦也。朱紱，南方之物也。處困以斯，能招異方者也，故曰“朱紱方來”也。豐衍盈盛，故“利用享祀”。盈而又進，傾之道也。以此而征，凶誰咎乎？故曰“征凶無咎”。

The line statement of the second line says: Being overwhelmed by excessive wine and food, a red sash is coming from afar, it is appropriate to hold a worship ceremony; if one goes to war at this time, it will be dangerous, but one cannot blame others. Wang Bi's commentary explains: The nine in the second line, with a yang line in a yin position, is a line that values humility; it is in a time of hardship but occupies the central position, with a strong nature yet follows the middle path and practices humility. Its response is not limited to a particular line, and its heart has no private bias. Its beauty is unmatched. By being humble towards others, people will come to follow; with strength in a dangerous situation, difficulties can be overcome; by occupying the central position, one does not lose one's proper measure; without a fixed response line, one's heart has no private reliance. With such an attitude in hardship, all people will come to follow, and abundance and richness will be so great that they cannot be contained, hence it is said 'overwhelmed by wine and food.' This is actually the extreme of beauty. 'Kan' is the hexagram of the north, and 'red sash' is an object from the south; being in hardship yet able to do so, it is able to attract people from distant places, hence it is said 'the red sash is coming from afar.' With abundant resources, it is appropriate to hold a worship ceremony. To continue adding to what is already full is the way to downfall; to go to war in this way, bringing about danger, who can one blame? Hence it is said 'going to war is dangerous but without blame.'

[疏]“九二困于酒食”至“無咎”。○正義曰：“困于酒食”者，九二體剛居陰，處中無應。體剛則健，能濟險也。居陰則謙，物所歸也。處中則不失其宜，無應則心無私黨。處困以斯，物莫不至，不勝豐衍，故曰“困于酒食”也。“朱紱方來，利用享祀”者，紱，祭服也。坎，北方之卦也。紱，南方之物。處困用謙，能招異方者也。故曰“朱紱方來”也。舉異方者，明物無不至，酒食豐盈，異方歸向，祭則受福，故曰“利用享祀”。“征凶無咎”者，盈而又進，傾敗之道，以征必凶，故曰“征凶”。自進致凶，無所怨咎，故曰“無咎”也。《象》曰：“困于酒食”，中有慶也。[疏]正義曰：“中有慶”者，言二以中德被物，物之所賴，故曰“有慶”也。

Kong Yingda explains the passage from "Nine Two is confined by wine and food" to "no blame": what is meant by "confined by wine and food" is that Nine Two has a strong nature but is in a yin position, is in the central position and has no fixed responding line. Being strong and healthy, it can overcome difficulties; being in a yin position shows humility, and thus attracts people; being in the central position maintains proper restraint; and having no response means there is no private faction in the heart. With these conditions in a state of difficulty, people will all come to rely on it, and the abundance is too great to be able to receive it, so it is said "confined by wine and food." What is meant by "red silk will come, it is advantageous to perform worship" is that "silk" is the ceremonial garment worn in worship; "Kan" is the northern trigram, while "silk" is a southern object; being in a state of difficulty but using humility can attract people from distant lands, so it is said "red silk will come." The special mention of distant lands is to show that all things will not fail to come to rely on it: wine and food are abundant, distant people come to rely, and worship can bring blessings, so it is said "it is advantageous to perform worship." What is meant by "going on a campaign brings danger but no blame" is that when already full, further advancement is the way to downfall, and going on a campaign with this will certainly bring danger, so it is said "going on a campaign brings danger"; danger is brought about by one's own advancement, and thus cannot be blamed on others, so it is said "no blame." The Image Commentary says: "confined by wine and food" is the virtue of being in the center bringing good fortune. Kong Yingda says: what is meant by "there is celebration in the center" is that Nine Two, with the virtue of being both central and upright, benefits all people and becomes the reliance of the people, so it is said "there is celebration."

六三：困于石，據于蒺藜，入于其宮，不見其妻，凶。石之為物，堅而不納者也，謂四也。三以陰居陽，志武者也。四自納初，不受已者。二非所據，剛非所乘。上比困石，下據蒺藜，無應而入，焉得配偶？在困處斯，凶其宜也。[疏]“六三困于石”至“不見其妻凶”。○正義曰：“困于石，據于蒺藜”者，石之為物，堅剛而不可入也。蒺藜之草，有剌而不可踐也。六三以陰居陽，志懷剛武，己又無應，欲上附於四，四自納於初，不受己者也，故曰“困于石”也。下欲比二，二又剛陽，非己所據，故曰“據于蒺藜”也。“入于其宮，不見其妻凶”者，無應而入，難得配偶，譬於入宮，不見其妻，處困以斯，凶其宜也，故曰“入于其宮，不見其妻，凶”也。《象》曰：“據于蒺藜”，乘剛也。“入于其宮，不見其妻”，不祥也。[疏]正義曰：“乘剛”者，明二為蒺藜也。“不祥也”者，祥，善也、吉也。不吉，必有凶也。

The Line Statement of the Third Line says: Being trapped by a stone, and stepping on thorns; returning to one's own house, yet not seeing one's wife, which is ominous. Wang Bi's commentary explains: A stone is hard and does not allow entry, referring to the Nine in the Fourth. The Sixth in the Third, being a yin line in a yang position, is a line with a strong and martial heart; the Nine in the Fourth has already taken in the Six at the Beginning, and does not accept the Third, while the Nine in the Second is not something it can occupy, and yang strength is not something it can overpower. Trying to approach upwards is being trapped by the stone, trying to hold downwards is stepping on thorns, having no responding line yet forcing entry into the house, where can one find a spouse? Being in a situation of hardship and falling into such a state, encountering misfortune is appropriate. Kong Yingda's commentary explains from "Being trapped by a stone" to "Not seeing one's wife, ominous": what is meant by "Being trapped by a stone, holding on to thorns" is that the stone is hard and strong, making entry impossible, and thorns are plants with prickles, making stepping on them difficult. The Sixth in the Third, being a yin line in a yang position, has a strong and martial heart, and having no responding line, it tries to approach upwards to the Nine in the Fourth, but the Nine in the Fourth has already taken in the Six at the Beginning and does not accept it, hence "Being trapped by a stone"; it tries to approach downwards to the Nine in the Second, but the Nine in the Second is yang strength, which it cannot occupy, hence "Holding on to thorns." What is meant by "Entering the house, not seeing one's wife, ominous" is that having no responding line yet forcing entry, it is difficult to find a spouse, like entering one's own house yet not seeing one's wife; being in hardship and falling into such a state, encountering misfortune is appropriate, hence "Entering the house, not seeing one's wife, ominous." The Image Commentary says: "Holding on to thorns" is because it is riding over yang strength; "Entering the house, not seeing one's wife" is ominous. Kong Yingda's commentary says: what is meant by "riding over yang" is that the Nine in the Second is that thornbush; what is meant by "ominous" is that "xiang" refers to good fortune, and if it is not good fortune, it must certainly be ominous.

九四：來徐徐，困于金車。吝，有終。“金車”，謂二也。二剛以載者也，故謂之金車。“徐徐”者，疑懼之辭也。志在於初而隔於二，履不當位，威令不行。棄之則不能，欲往則畏二，故曰“來徐徐，困于金車”也。有應而不能濟之，故曰“吝”也。然以陽居陰，履謙之道，量力而處，不與二爭，雖不當位，物終與之，故曰“有終”也。[疏]“九四來徐徐”至“有終”。○正義曰：何氏云：“九二以剛德勝，故曰‘金車’也。”“徐徐”者，疑懼之辭。九四有應於初而礙於九二，故曰“困于金車”。欲棄之，惜其配偶疑懼，而行不敢疾速，故“來徐徐”也。有應而不敢往，可恥可恨，故曰“吝”也。以陽居陰，不失謙道，為物之所與，故曰“有終”也。

The line statement for the fourth line says: Coming slowly and hesitantly, being trapped by a golden chariot; there is regret, but ultimately there will be a good outcome. Wang Bi's commentary explains: "Golden chariot" refers to the second line, nine two; nine two is strong and capable of bearing, so it is called "golden chariot." "Slowly" is an expression of hesitation and fear. Nine four's aspirations are attached to six at the beginning, but are blocked by nine two; it is in an inappropriate position, and its authority cannot be effectively exercised; wanting to abandon six at the beginning is impossible, wanting to move forward is fearful of nine two, hence it says "coming slowly, trapped by the golden chariot." Having the responding line but unable to fulfill it, hence it says "regret." However, it holds a yang line in a yin position, practicing humility, acting within its capacity, not competing with nine two; although in an inappropriate position, people ultimately support it, hence it says "there will be a final outcome." Kong Yingda's commentary on the section from "nine four coming slowly" to "there will be a final outcome" says: He said "nine two, relying on its strong and virtuous virtue, thus being called 'golden chariot.'" "Slowly" is an expression of hesitation and fear. Nine four has a responding relationship with six at the beginning, but is blocked by nine two, hence it says "trapped by the golden chariot"; wanting to abandon six at the beginning, yet reluctant to part from this spouse, hence hesitating and fearful, not daring to act quickly, hence "coming slowly." Having the responding line yet not daring to go forward, both shameful and regrettable, hence "regret." It holds a yang line in a yin position, not losing the way of humility, being loved by the people, hence "there will be a final outcome."

《象》曰：“來徐徐”，志在下也。下謂初也。雖不當位，有與也。[疏]正義曰“有與”者，位雖不當，執謙之故，物所與也。

The Small Image Commentary says: "Coming slowly," because the mind is attached to the lower position. Wang Bi's commentary explains that the "lower" refers to the first line. The text then says: although the position is not appropriate, there is still support from others. Kong Yingda's commentary explains that "having support" means that the nine in the fourth line, which is a yang line in a yin position, is originally in an inappropriate position, but because it adheres to the way of humility and does not compete with the nine in the second line, things naturally come to rely on it.

九五：劓刖，困于赤紱，乃徐有說，利用祭祀。以陽居陽，任其壯者也。不能以謙致物，物則不附。忿物不附而用其壯猛，行其威刑，異方愈乖，遐邇愈叛。刑之慾以得，乃益所以失也，故曰“劓刖，困于赤紱”也。二以謙得之，五以剛失之，體在中直，能不遂迷困而徐能用其道者也。致物之功，不在於暴，故曰“徐”也。困而後乃徐，徐則有說矣，故曰“困于赤紱，乃徐有說”也。祭祀，所以受福也。履夫尊位，困而能改，不遂其迷，以斯祭祀，必得福焉，故曰“利用祭祀”也。

The line statement of the fifth line says: "Apply the punishments of nose-cutting and foot-cutting, being confined by a red sash; only by proceeding slowly will there be joy, and it is appropriate to perform worship." Wang Bi's commentary explains: The nine in the fifth line, with a yang line in a yang position, is a line that solely displays its strength; it cannot attract people by humility, so people do not follow, and being resentful of people not following, it increases its strength, applying severe punishments. As a result, people from afar become even more estranged, and both near and far become even more rebellious. It originally intended to use punishment to gain people's submission, but instead caused further loss. Therefore, it says, "nose-cutting and foot-cutting, confined by a red sash." The nine in the second line gained people through humility, while the nine in the fifth line lost people due to its strength; yet its essence remains in the center and upright, so it can avoid being stuck inpredicament and gradually return to the right path. The effectiveness of attracting people does not lie in violence, so it says, "proceed slowly." After being inpredicament, it turns to ease, and ease brings joy, so it says, "confined by a red sash, then slowly there is joy." Worship is used to receive blessings: being in a high position, being inpredicament but able to repent, not being stubborn, using such a heart to perform worship, will surely receive blessings, so it says, "it is appropriate to perform worship."

[疏]“九五”至“利用祭祀”。○正義曰：九五以陽居陽，用其剛壯，物不歸已。見物不歸，而用威刑，行其“劓刖”之事。既行其威刑，則“異方愈乖，遐邇愈叛”。兌為西方之卦，赤紱南方之物，故曰“劓刖，困于赤紱”也。此卦九二為以陽居陰，用其謙退，能招異方之物也。此言九五剛猛，不能感異方之物也。若但用其中正之德，招致於物，不在速暴而徐徐，則物歸之而有說矣，故曰“乃徐有說”也。居得尊位，困而能反，不執其迷，用其祭祀，則受福也。

Kong Yingda's commentary explains the passage from "Nine in the Fifth" to "Beneficial for Worship": Nine in the Fifth, with a Yang line in a Yang position, uses only strength, and people do not follow him. Seeing that people do not follow him, he resorts to punishment, using punishments such as nose-cutting and foot-cutting. Once punishments have been carried out, as Wang Bi said, "those in the distant lands become even more rebellious, and those near and far become even more rebellious." "Dui" is the trigram of the west, and "red sash" is an object of the south, so it is said "nose-cutting and foot-cutting, confined by the red sash." The Nine in the Second of this hexagram is a Yang line in a Yin position, able to use the way of humility to attract people from afar. Here, Nine in the Fifth is fierce and strong, yet fails to attract people from afar. If he uses his upright virtue to attract people, without seeking quick and violent action but proceeding calmly and gradually, then people will come to him with joy, so it is said "then gradually there is relief." He is in a position of honor, and inpredicament he can turn back, not being stubborn in his mistakes. With such a mind, he can perform worship and thus receive blessings.

《象》曰：“劓刖”，志未得也。“乃徐有說”，以中直也。“利用祭祀”，受福也。[疏]正義曰：“志未得也”者，由物不附己，己德未得，故曰“志未得”也。“乃徐有說，以中直也”者，居中得直，不貪不暴，終得其應，乃寬緩修其道德，則得喜說，故云“乃徐有說，以中直也”。“利用祭祀，受福”者，若能不遂迷志，用其中正，則異方所歸，祭則受福，故曰“利用祭祀，受福”也。

The Image Commentary says: "Nose amputated and foot cut off," indicating that the will has not yet been realized; "Then gradually there is relief," because it is in the center and upright; "It is beneficial to perform worship," because it can receive blessings. Kong Yingda further explains: "The will has not yet been achieved" is because others do not follow him, and his virtue has not yet been practiced, hence "the will has not yet been achieved." "Then gradually there is relief, because it is in the center and upright" refers to the Nine in the Fifth position being in the center and upholding uprightness, not greedy or reckless, eventually gaining harmony; by calmly cultivating his virtue, he attains joy, hence "then gradually there is relief, because it is in the center and upright." "It is beneficial to perform worship, receiving blessings" means if one does not persist in one's own way but uses the upright virtue, then people from afar will come to follow, and worship will bring blessings, hence "it is beneficial to perform worship, receiving blessings."

上六：困于葛藟，于臲卼，曰動悔、有悔，征吉。居困之極，而乘於剛，下無其應，行則愈繞者也。行則纏繞，居不獲安，故曰“困于葛藟于臲卼”也。下句無困，因於上也。處困之極，行無通路，居無所安，困之至也。凡物窮則思變，困則謀通，處至困之地，用謀之時也。“曰”者，思謀之辭也。謀之所行，有隙則獲，言將何以通至困乎？“曰動悔”，令生有悔，以征則濟矣，故曰“動悔有悔，征吉”也。

The line statement of the sixth line at the top says: being entangled by vines, in a state of instability and unease; in the heart one says, “one movement will lead to regret,” thus genuinely generating a heart of repentance, and going to war will be auspicious. Wang Bi’s commentary explains: the sixth line at the top is at the extreme point of dire straits, and is situated above yang strength, with no corresponding line below; once it moves, it becomes even more entangled; moving leads to entanglement, while staying leads to no peace, hence it says “being entangled by vines and in instability.” The next sentence omits the character 「困,」 which is a continuation of the previous sentence. Being at the extreme of dire straits, there is no way to move, no place to stay, and it is at the peak of dire straits. All things, when exhausted, seek change; in dire straits, they seek to find a way out; being in the most extreme dire straits is precisely the time to employ strategy. 「曰」 is a term indicating consideration and planning: the implementation of strategy, if there is an opening, will succeed—this refers to asking what method can be used to break through this extreme dire straits. 「曰动悔」 is to generate a heart of repentance, and by this means going to war can overcome the dire straits, hence it says “movement and regret bring regret, but going to war is auspicious.”

[疏]“上六困于葛藟”至“征吉”。○正義曰：葛藟，引蔓纏繞之草，臲卼，動搖不安之辭。上六處困之極，極困者也。而乘於剛，下又無應，行則纏繞，居不得安，故院“困于葛藟于臲卼”也。應亦言“困于臲卼”，“困”因於上，省文也。“凡物窮則思變，困則謀通，處至困之地”，是用謀策之時也。“曰”者，思謀之辭也。謀之所行，有隙則獲，言將何以通至困乎？為之謀曰：必須發動其可悔之事，令其有悔可知，然後處困求通，可以行而獲吉，故曰“動悔，有悔，征吉”。

Kong Yingda's commentary explains the line statement of the sixth line at the top of the "Gunn" hexagram, starting from the text "The sixth at the top is trapped by the vine and creeper" up to "proceeding is auspicious." The annotation says: "Vine and creeper" refers to a wild plant that twists and binds; "nianwu" is a word describing instability and lack of security. The sixth at the top is at the highest position of the "Gunn" hexagram, at the peak of hardship, representing a person who is in the most extreme state of difficulty. It also dominates over the yang lines below, and there is no corresponding line beneath it to support it, so moving forward is blocked by vines and creepers, and stopping is also not secure, hence the line statement says "trapped by the vine and creeper, in nianwu." The next sentence should also say "trapped by nianwu," but the word "trapped" is omitted to follow the convention of concise writing. Wang Bi's annotation says "when things reach an end, they think of change; when in difficulty, they plan for a way out. Being in the most extreme state of difficulty is precisely the time to use strategy." The word "says" in the line statement is the tone of speaking out when considering and planning. Once the plan is put into action, as long as there is a small opening, success can be achieved. So the question is: by what means can one escape from extreme hardship? The answer provided for the sixth at the top is: one must first bring about actions that will later cause regret, making it clear that there is indeed something to regret. Then, when in difficulty, seeking a way out, one can take action and achieve auspiciousness, hence the line statement says "action brings regret, there is regret, proceeding is auspicious."

《象》曰：“困于葛藟”，未當也。所處未當，故致此困也。[疏]正義曰：“未當也”者，處於困極，而又乘剛，所處不當，故致此困也。“動悔，有悔”，吉行也。[疏]正義曰：“吉行”者，知悔而征，行必獲吉也。

The Image Commentary says: "Being trapped by the grapevine" is because the sixth line at the top is in an inappropriate position. Wang Bi's annotation explains: its position is inherently unsuitable, hence it brings about such hardship. Kong Yingda's commentary elaborates: the phrase "not appropriate" refers to the sixth line at the top being at the extreme of hardship and dominating over the yang lines, thus its position is inappropriate, leading to this hardship. The Image Commentary also says: "movement brings regret, there is regret," which is a吉利 action. Kong Yingda's commentary elaborates: the phrase "吉利 action" means that the sixth line at the top understands the source of regret and then proceeds, thus the action will certainly result in good fortune.

巽下坎上。井：改邑不改井，井，以不變為德者也。[疏]正義曰：“井”者，物象之名也。古者穿地取水，以瓶引汲，謂之為井。此卦明君子脩德養民，有常不變，終始無改，養物不窮，莫過乎井，故以修德之卦取譬名之“井”焉。“改邑不改井”者，以下明“井”有常德，此明“井”體有常，邑雖遷移而“井體”無改，故云“改邑不改井”也。

The hexagram "Well" is composed of the trigram Xun (Wind) below and Kan (Water) above. The hexagram statement says: "Changing the city but not the well" — a city can be moved and changed, but a well remains unchanged. Wang Bi's commentary explains that the well represents "unchanging" as its virtue. Kong Yingda's commentary elaborates: "Well" originally refers to a physical object. In ancient times, people dug into the ground to draw water, using a jar attached to a rope to lower it down, and this was called a well. This hexagram discusses the gentleman cultivating virtue and nurturing the people, who should follow a constant path without change, remaining consistent from beginning to end, nurturing all things without limit. No metaphor is more fitting than the well for this meaning, so the hexagram is named "Well." As for the phrase "changing the city but not the well," the following text discusses the well's constant virtue, while this part refers to the well's physical form being constant. Although a city may be moved, the well itself remains unchanged, hence the saying "changing the city but not the well."

無喪無得，德有常也。[疏]正義曰：此明井用有常德，終日引汲，未嘗言損；終日泉注，未嘗言益，故曰“無喪無得”也。往來井井。不渝變也。[疏]正義曰：此明性常。“井井”，絜靜之貌也。往者來者，皆使潔靜，不以人有往來，改其洗濯之性，故曰“往來井井”也。

The Hexagram Statement continues: "There is no loss, no gain." Wang Bi's commentary explains: This refers to the constant nature of the well. Kong Yingda's exposition elaborates: This sentence highlights the constant function of the well — all day long people draw water from it, yet the well water never diminishes; all day long spring water flows into it, yet the well water never increases. Therefore, it is said, "There is no loss, no gain." The Hexagram Statement also says: "Coming and going, the well is clear and pure." Wang Bi's commentary explains: The nature of the well does not change. Kong Yingda's exposition elaborates: This sentence highlights the constant nature of the well. "Jingjing" describes the clarity and purity of the well. Those who come to draw water and those who go to fetch water are all made clean by the well. It does not alter its inherent nature of purifying all things merely because people come and go. Therefore, it is said, "Coming and going, the well is clear and pure."

汔至亦未繘井，巳來至而未出井也。羸其瓶，凶。井道以巳出為功也。幾至而覆，與未汲同也。[疏]正義曰：此下明井誡，言井功難成也。汔，幾也。幾，近也。繘，綆也。雖汲水以至井上，然綆出猶未離井口，而鉤羸其瓶而覆之也。棄其方成之功，雖有出井之勞，而與未汲不異，喻今人行常德，須善始令終。若有初無終，則必致凶咎，故曰“汔至亦未繘井，羸其瓶，凶”。言“亦”者，不必之辭，言不必有如此不克終者。計獲一瓶之水，何足言凶？以喻人之修德不成，又云但取喻人之德行不恆，不能慎終如始，故就人言凶也。

The Hexagram Statement also says: "The water bucket has reached the well mouth but has not yet drawn water up." Wang Bi's commentary explains that the bucket has been brought up to the well mouth but has not actually drawn water out. The Hexagram Statement then says: "The bottle is overturned, which is ominous." Wang Bi's commentary explains that the function of the well is only considered successful when water has been drawn out of the well; if one is almost successful but then the bottle overturns, it is the same as if no water had been drawn at all. Kong Yingda's commentary elaborates that what follows is the warning of the Well Hexagram, which speaks about the difficulty of achieving the function of a well. "Qi" means almost, and "ji" means close; "ju" refers to the rope used for drawing water. Although water has been drawn up to the well mouth, when the rope is pulled up, the water bottle has not yet left the edge of the well and is caught, causing the bottle to overturn. This is equivalent to losing the almost achieved success; although one has exerted the effort of drawing water, the result is the same as if no effort had been made at all. This is a metaphor for people practicing a constant virtue, which must have a good beginning and a good ending; if one starts but does not finish, one will certainly invite danger and mistakes. Therefore, it says, "The water bucket has reached the well mouth but has not yet drawn water up, the bottle is overturned, which is ominous." The word "yi" in the text expresses an uncertain tone, meaning that it is not certain that such an incomplete ending will always occur. If we consider only the actual event, it is merely a loss of a bottle of water, how can it be considered ominous? The reason it is called ominous is that it is used as a metaphor for people abandoning their virtue halfway; in other words, this is merely a metaphor for the inability of human virtue to be sustained and for the failure to conclude a task with the same care as its beginning. Therefore, it is ominous in terms of human affairs.

《彖》曰：巽乎水而上水，井。音舉上之上。[疏]“《彖》曰”至“水井”。○正義曰：此就二體釋“井”之名義。此卦坎為水在上，巽為木在下，又巽為入，以木入於水而又上水，井之象也。○注“音舉上之上”。○正義曰：嫌讀為去聲，故音之也。

The Commentary on the Judgment says: "The wind (Xun) enters the water and rises up, which is the well." This refers to a wooden vessel being lowered into water and then water being drawn up, which is the image of a well. Wang Bi added a note on the pronunciation, stating that the "上" in "上水" should be read as the "上" in "举上," meaning to lift up. Kong Yingda's commentary explains from the phrase in the Commentary on the Judgment to the term "water well": ○ The correct explanation says: This interpretation is based on the upper and lower trigrams to explain the meaning of "well." In this hexagram, the trigram Kan (water) is above, and the trigram Xun (wind) is below. Xun also has the meaning of "entering." Using a wooden vessel to enter the water and then draw water up is exactly the image of a well. ○ The following explanation is for Wang Bi's note on the pronunciation of "上" as "举上" (to lift up): ○ The correct explanation says: The commentator feared that readers might pronounce "上" as a falling tone, interpreting it as a directional term, so he specially noted the pronunciation to indicate that it should be read as a verb meaning to lift up.

井養而不窮也，“改邑不改井”，乃以剛中也。以剛處中，故能定居其所而不變也。[疏]正義曰：“井養而不窮”者，嘆美井德，愈汲愈生，給養於人，無有窮巳也。“改邑不改井，乃以剛中也”者，此釋井體有常，由於二五也。二五以剛居中，故能定居其所而不改變也。不釋“往來”二德者，無喪無得，“往來井井”，皆由此剛居中，更無他義，故不具舉《經》文也。

The Commentary on the Judgment continues: "The well nourishes without end, 'changing the city but not the well,' because it has a strong and central position." Wang Bi's commentary explains that a yang line in the central position allows the well to remain stable in its original place without change. Kong Yingda's exposition elaborates that the phrase "the well nourishes without end" praises the well's virtue: the more water is drawn, the more it continues to flow, providing sustenance to people without end. The phrase "changing the city but not the well, because it has a strong and central position" explains the well's constant nature, which originates from the two lines, nine two and nine five, both of which are strong yang lines occupying the central positions of the upper and lower trigrams, thus enabling them to remain in their positions without change. The Commentary on the Judgment does not further explain the virtues "without loss or gain" and "the well being ever flowing," because they also arise from the principle of strong yang in the center, with no other reason, so there is no need to cite each sentence of the text separately.

“汔至亦未繘井”，未有功也。井以巳成為功。[疏]正義曰：水未及用，則井功未成，其猶人德事被物，亦是功德未就也。“羸其瓶”，是以凶也。[疏]正義曰：汲水未出而覆，喻脩德未成而止，所以致凶也。

The Commentary on the Judgment says: "Although the water is nearly reached, the well has not yet been drawn up, so there is no achievement." Wang Bi's annotation explains that the well is only considered to have achieved its function when the task is completed. Kong Yingda's commentary elaborates: when the water has not yet reached the point where it can be used, the function of the well has not been realized; this is analogous to a person's virtue not yet truly benefiting others, which is also a case of unfulfilled merit. The Commentary on the Judgment also says: "The vessel is broken," hence leading to misfortune. Kong Yingda's commentary explains: when drawing water, if the vessel overturns before it is lifted out of the well, it symbolizes stopping the cultivation of virtue before it is completed, thus resulting in danger.

《象》曰：木上有水，井，君子以勞民勸相。“木上有水”，井之象也。上水以養，養而不窮者也。相猶助也。可以勞民勸助，莫若養而不窮也。[疏]正義曰：“木上有水”，則是上水之象，所以為井。“君子以勞民勸相”者，勞謂勞賚，相猶助也。井之為義，汲養而不窮，君子以勞來之恩，勤恤民隱，勸助百姓，使有成功，則此養而不窮也。

The Image Commentary says: "Wood above water, well, the gentleman uses this to labor the people and encourage their assistance." Wang Bi's commentary explains: "Wood above water" is precisely the image of the well hexagram; drawing water up to nourish people is a form of nurturing without end. "Xiang" means assistance. To labor the people and encourage their assistance, there is no better example than this form of nurturing without end. Kong Yingda further explains: "Wood above water" represents the image of lifting water upward, thus forming the well hexagram. As for "the gentleman uses this to labor the people and encourage their assistance," "lao" refers to rewarding and caring for the people, and "xiang" refers to assisting. The meaning of the well lies in drawing water for nourishment without end. The gentleman models himself on this, using rewards and care to alleviate the people's hardships, encouraging and assisting them so that each can achieve success. This is nurturing without end.

初六：井泥不食，舊井無禽。最在井底，上又無應，沈滯滓穢，故曰“井泥不食”也。井泥而不可食，則是久井不見渫治者也。久井不見渫治，禽所不向，而況人乎？一時所共棄舍也。井者不變之物，居德之地，恆德至賤，物無取也。

The line statement of the first line says: "The well is filled with mud and cannot be drunk from; the old well has no birds." The well bottom is entirely filled with mud, so the water cannot be drunk; such an old well even has no birds coming to it. Wang Bi's commentary explains that the first line is located at the very bottom of the well, and there is no corresponding line above it. The mud and filth accumulate and stagnate here, hence it is said, "The well is filled with mud and cannot be drunk from." When the well is full of mud and cannot be used, it is a well that has long been neglected and not cleaned. A well that has long been neglected and not cleaned will even have no birds coming to it, let alone people. This is a well that has been abandoned by everyone at once. A well is an unchanging thing, a place to cultivate virtue. But when constant virtue is reduced to the lowest position, no one will come to use it anymore.

[疏]“初六並泥”至“無禽”。○正義曰：初六“最處井底，上又無應，沈滯滓穢”，即是井之下泥汙，不堪食也，故曰“井泥不食”也。井泥而不可食，即是“久井不見渫治，禽所不向，而況人乎？故曰“舊井無禽”也。○注“井者不變之物”。○正義曰：“井者不變之物，居德之地”者，《繇》辭稱“改邑不改井”，故曰“井者，不變之物，居德”者，《繫辭》又云：“井，德之地”，故曰“居德之地”也。《注》言此者，明井既有不變，即是有恆，既居德地，即是用德也。今居窮下，即是恆德至賤，故物無取也，禽之與人，皆共棄舍也。

Kong Yingda's commentary explains the passage from "Initial Six, the well is muddy" to "no birds come": ○ Justification says: Initial Six is at the very bottom of the well, with nothing above it to correspond, thus being stagnant and full of filth. This is like the mud at the bottom of the well, which is not fit for drinking, hence the statement "the well is muddy and not edible." The mud in the well cannot be used for drinking, which is why it says "an old well is not cleaned, birds do not come, and how much less a person?" - because it has not been cleaned for a long time, even birds do not come, so how much less would people. ○ Then explaining Wang Bi's comment "the well is an unchanging thing": ○ Justification says: The commentary says "the well is an unchanging thing, located in the place of virtue." The first part is because the Hexagram Statement (Yao Ci) says "changing a city does not change the well," so the well is an unchanging thing. The second part is because the Great Treatise says "the well is the place of virtue," so it is said to be "located in the place of virtue." Wang Bi specifically points out these two aspects to explain that since the well has the nature of being unchanging, it is constant; since it is located in the place of virtue, it is in the application of virtue. Now, Initial Six is in the most extreme and lowest position, which means the constant virtue has fallen to the most humble place, thus making it useless to external things, so both birds and people abandon it.

《象》曰：“井泥不食”，下也。“舊井無禽”，時舍也。[疏]正義曰：“下也”者，以其最在井下，故為井泥也。“時舍也”者，以既非食，禽又不向，即是一時共棄舍也。

The Image Commentary says: " 'The well has mud that is not drinkable,' because it is at the lower position. 'The old well has no birds,' because it is a time of abandonment." Kong Yingda explains further: the term "lower position" refers to the fact that the initial line is at the very bottom of the well, thus becoming the mud at the well's bottom. The term "time of abandonment" means that since the water is not drinkable and the birds do not come, it is a time when both people and things are abandoned and neglected.

九二：井谷射鮒，甕敝漏。谿谷出水，從上注下，水常射焉。井之為道，以下給上者也。而無應於上，反下與初，故曰“井谷射鮒”。鮒，謂初也。失井之道，水不上出，而反下注，故曰“甕敝漏”也。夫處上宜下，處下宜上，井巳下矣，而復下注，其道不交，則莫之與也。[疏]正義曰：“井谷射鮒”者，井之為德，以下汲上。九二上無其應，反下比初，施之於事，正似谷中之水，下注敝鮒，井而似谷，故曰“井谷射鮒”也。鮒謂初也。子夏《傳》云：“井中蝦<蟲麻>，呼為鮒魚也。”“甕敝漏”者，井而下注，失井之道，有似甕敝漏水，水漏下流，故曰“甕敝漏”也。

The line statement of the second line says: "The well valley shoots minnows, the jar is broken and leaks." Well water flows down like water from a valley onto small fish, just as water leaks out of a broken jar. Wang Bi's commentary explains that water flows from high places to low places, always shooting downward from valleys. The normal way of a well is to bring water up from below to above; since the second line has no corresponding line above it, it instead relates closely with the first line below, so it is said "the well valley shoots minnows." "Minnows" refer to the first line. Losing the normal way of the well, water does not rise up but flows down, so it is said "the jar is broken and leaks." Generally, those in higher positions should care for those below, and those in lower positions should support those above; since the well is already in a lower position, yet it flows downward, the way of above and below does not connect, and there is no one to attach to it. Kong Yingda's commentary elaborates that "the well valley shoots minnows" refers to the well's virtue of drawing water up from below; since the second line has no corresponding line above, but instead relates closely with the first line below, this is like water from a valley flowing down onto small fish—originally a well, yet acting like a valley, so it is said "the well valley shoots minnows." "Minnows" refer to the first line. Zi Xia's commentary says: "The frog in the well is called a minnow." As for "the jar is broken and leaks," the well water flows downward instead of upward, losing its normal way, just like a broken jar leaking water from the bottom, so it is said "the jar is broken and leaks."

《象》曰：“井谷射鮒”，無與也。[疏]正義曰：“無與也”者，井既處下，宜應汲上。今反養下，則不與上交，物莫之與，故曰“無與也”。

The Image Commentary says: "The well at the bottom shoots at the frog," meaning there is no one to associate with. Kong Yingda explains that "no one to associate with" refers to the well being at the bottom, so by nature the water should be drawn up to the top. But now the Nine in the Second line is nurturing the Six at the Beginning below, not engaging with the superior position. Therefore, external things have no one to attach to it, hence "no one to associate with."

九三：井渫不食，為我心惻，可用汲。王明，並受其福。渫，不停汙之謂也。處下卦之上，復得其位，而應於上，得井之義也。當井之義而不見食，脩巳全潔而不見用，故“為我心惻”也。為，猶使也。不下注而應上，故“可用汲”也。王明則見照明，既嘉其行，又欽其用，故曰“王明，並受其福”也。

The line statement of the third line says: "The well has been cleaned but is not used, causing me sorrow; it is usable for drawing water. The king is enlightened, and both ruler and subject will share its blessing." The well has been thoroughly cleaned but no one comes to drink from it, which causes me sorrow; this water is usable. If the king is enlightened, the third line will be recognized, and since the king appreciates his virtue and respects his talent, both ruler and subject will share the blessing. Wang Bi explains that "渫" means preventing dirt from accumulating. The third line is at the top of the lower trigram, with a yang line in a yang position, thus being correct, and it corresponds with the sixth line above. Since it conforms to the meaning of the well but is not used, it is like a person who cultivates himself and maintains purity but is not appointed, hence "causing me sorrow." Here, "为" is equivalent to "causing." The third line does not flow downward but corresponds with the upper, hence "it is usable for drawing water." If the king is enlightened, the third line will be recognized, and since the king appreciates his virtue and respects his talent, both ruler and subject will share the blessing.

[疏]“九三井渫不食”至“王明並受其福”。○正義曰：“井渫不食”者，渫，治去穢汙之名也。井被渫治，則清潔可食。九三處下卦之上，異初六“井泥”之時，得位而有應於上，非“射鮒”之象。但井以上出為用，猶在下體，未有成功。功既未成，井雖渫治，未食也。故曰“井渫不食”也。“為我心惻”者，為，猶使也。井渫而不見食，猶人脩巳全潔而不見用，使我心中惻愴，故曰“為我心惻”也。“可用汲，王明，並受其福”者，不同九二下注而不可汲也，有應於上，是可汲也。井之可汲，猶人可用。若不遇明王，則滯其才用。若遭遇賢主，則申其行能賢主既嘉其行，又欽其用，故曰“可用汲，王明，並受其福”也。《象》曰：“井渫不食”，行惻也。行感於誠，故曰“惻也”。求“王明”，受福也。

Kong Yingda's commentary explains the passage from "Nine in the Third, the well is cleaned but not used" to "The wise king takes it and receives its blessing": The correct explanation says: "Well cleaned but not used" refers to the act of cleaning the well, where "cleaned" means removing dirt, and the well, after being cleaned, has clean water suitable for drinking. Nine in the Third is at the top of the lower trigram, different from Six at the Beginning, which represents a well with mud. Nine in the Third is in the right position and corresponds with Six at the Top, unlike Nine in the Second, which represents shooting frogs. However, a well must draw water up to the mouth to be useful, and Nine in the Third is still within the lower trigram, so its function has not yet been realized. Since the function has not been realized, even though the well has been cleaned, no one has come to drink from it, hence "well cleaned but not used." "It makes me feel sorrowful" means "for" is equivalent to "causing": the well has been cleaned but no one comes to drink from it, just as a person cultivates himself and maintains purity but is not appointed, causing me sorrow, hence "it makes me feel sorrowful." "It can be drawn, the wise king takes it and receives its blessing" means Nine in the Third is unlike Nine in the Second, which flows downward and cannot be drawn up. Nine in the Third has a corresponding line above, so it can be drawn. A well that can be drawn is like a person who can be appointed. If one does not meet a wise king, his talent is buried; if he meets a wise king, he can display his virtue and talent. The wise king both appreciates his virtue and respects his talent, hence "it can be drawn, the wise king takes it and receives its blessing." The Image Commentary says: "Well cleaned but not used," indicates sincerity. Wang Bi's annotation explains that Nine in the Third's virtue is so sincere that it moves people, hence "sorrow." The Image Commentary continues, seeking the wise king, is to enable both above and below to receive its blessing.

六四：井甃，無咎。得位而無應，白守而不能給上，可以修井之壞，補過而巳。[疏]正義曰：“六四，井甃無咎”者，案：子夏《傳》曰：“甃亦治也，以磚壘井，脩井之壞，謂之為甃。”六四得位而無應，自守而巳，不能給上，可以脩井崩壞。施之於人，可以脩德補過，故曰“井甃無咎”也。《象》曰：“井甃無咎”，脩井也。[疏]正義曰：“脩井”者，但可脩井之壞，未可上給養人也。

The Line Statement of the Fourth Line says: "The well is repaired, there is no blame." This means using bricks and stones to repair the well wall, resulting in no fault. Wang Bi's commentary explains that the Sixth Line in the Fourth Position is in the correct position but has no corresponding line, so it can only hold on to itself and cannot provide water to the upper position. What it can do is repair the damage to the well and make up for its faults. Kong Yingda's commentary elaborates that regarding "the Sixth Line in the Fourth Position, the well is repaired, there is no blame," according to Zi Xia's Commentary: "Repairing also means repairing and maintaining. Using bricks to build the well wall and repairing the damage to the well is called repairing." The Sixth Line in the Fourth Position is in the correct position but has no corresponding line, so it can only hold on to itself and cannot supply water to the upper position. What it can do is repair the damage to the well. Applied to human affairs, this means cultivating virtue and making up for faults. Therefore, it is said "the well is repaired, there is no blame." The Image Commentary says: "The well is repaired, there is no blame," meaning repairing the well. Kong Yingda's commentary elaborates that "repairing the well" refers to the Sixth Line in the Fourth Position being able only to repair the damage to the well, but not yet able to bring water up to nourish people.

九五：井洌寒泉，食。洌，絜也。居中得正，體剛不撓，不食不義，中正高絜，故“井洌寒泉”，然後乃“食”也。[疏]正義曰：餘爻不當貴位，但脩德以待用。九五為卦之主，擇人而用之。洌，絜也。九五居中得正，而體剛直。既體剛直，則不食汙穢，必須井絜而寒泉，然後乃食。以言剛正之主，不納非賢，必須行絜才高，而後乃用，故曰“井洌寒泉，食”也。

The line statement of the fifth line says: "The well water is clear and cold, suitable for drinking." This means the well water is clear and cool, making it drinkable. Wang Bi's commentary explains that "liè" means clean. The nine in the fifth line is in the central position and holds the correct position, with a strong and upright nature, not accepting unjust things. Because it is both central and upright, and noble, it requires the well water to be clear and the spring water to be cool before it can be drunk. Kong Yingda further explains that the other lines are not in a position of honor, so they can only cultivate virtue and wait to be used. The nine in the fifth line is the main line of the hexagram, the one who selects and employs people. "Liè" means clean. The nine in the fifth line is central and upright, with a nature that is straight and upright. Since it is upright, it will not accept dirty things, and it must have clean well water and cool spring water before it will drink. This means that a just ruler will not accept unvirtuous people, and will only employ those who are virtuous and capable, hence the saying "The well water is clear and cold, suitable for drinking."

《象》曰：“寒泉”之食，中正也。[疏]正義曰：以“中正”者，若非居中得正，則任用非賢，不能要待寒泉，然後乃食也。必言“寒泉”者，清而冷者，水之本性，遇物然後濁而溫，故言寒泉以表絜也。

The Image Commentary says: "The drinking of 'cold spring' is characterized by uprightness and correctness." Kong Yingda elaborates that the conclusion to "uprightness and correctness" is because if one is not in the middle and upright, they would employ unvirtuous people, and thus would not necessarily wait until they could drink cold spring water. The Line Statement specifically mentions "cold spring" because clarity and coldness are the inherent nature of water; water becomes turbid and warm only when it comes into contact with external things. Therefore, "cold spring" is used to indicate its purity.

上九：井收。勿幕有孚，元吉。處井上極，水巳出井，井功大成，在此爻矣，故曰“井收”也。群下仰之以濟，淵泉由之以通者也。幕猶覆也。不擅其有，不私其利，則物歸之，往無窮矣，故曰“勿幕有孚，元吉”也。

The line statement of the Upper Ninth line says: "The well is completed. Do not cover the well mouth, and with sincerity, great good fortune arises." This means the effort of drawing water has been accomplished; do not cover the well mouth, maintain trust, and great good fortune will come. Wang Bi's commentary explains that the Upper Ninth line is at the top of the well, the water has already reached the mouth of the well, and the function of the well has been fully realized. At this line, it is said "the well is completed." People below rely on it to quench their thirst and accomplish tasks, and the water from the deep well flows through it. "Cover" means to block or conceal. If one does not monopolize the resource or take it for oneself, then all things will come to rely on it, and there will be no end to its benefits. Therefore, it is said "do not cover the well mouth with sincerity, great good fortune arises."

[疏]正義曰：收，式胄反。凡物可收成者，則謂之收，如五穀之有收也。上六，處井之極，“水巳出井，井功大成”者也，故曰“井收”也。“勿幕有孚，元吉”者，幕，覆也。井功巳成，若能不擅其美，不專其利，不自掩覆，與眾共之，則為物所歸，信能致其大功，而獲元吉，故曰“勿幕有孚，元吉”也。《象》曰：“元吉”在上，大成也。[疏]正義曰：上六所以能獲“元吉”者，只為居“井”之上，並功大成者也。

Kong Yingda explains: "The character '收' is pronounced 'shi zhou fan'. Anything that can be harvested is called '收', just like the harvest of five grains. This line is at the top of the Well hexagram, which is exactly the time when 'the water has left the well and the well's function is fully accomplished.' Therefore, it is said 'Well harvest.' The phrase 'do not cover up, have sincerity, and achieve great good fortune' means that '幕' is covering. Since the well's function has already been completed, if one does not monopolize the credit, does not take exclusive advantage of the benefit, and does not cover up the well's mouth to keep it for oneself, but instead shares it with all people, it will be welcomed by all things. Indeed, it can accomplish its great achievement and obtain great good fortune, hence 'do not cover up, have sincerity, and achieve great good fortune.' The Image Commentary says: 'Great good fortune is at the top, indicating great accomplishment.' Kong Yingda explains: this line can achieve 'great good fortune' because it is at the top of the Well hexagram, which is the place where the well's function is fully accomplished. (The commentary twice writes 'upper six,' but it should be 'upper nine' according to the hexagram text.)

離下兌上。革：巳日乃孚，元亨利貞，悔亡。夫民可與習常，難與適變；可與樂成，難與慮始。故革之為道，即日不孚，“巳日乃孚”也。孚，然後乃得“元亨利貞，悔亡”也。巳日而不孚，革不當也。悔吝之所生，生乎變動者也。革而當，其悔乃亡也。

The hexagram Gé (Revolution) has the trigram Li (Fire) below and Dui (Lake) above. The hexagram statement says: "On the fourth day, trust is gained; great success, favorable for uprightness, regret disappears." This means that only after the day of change can trust be established, leading to great success, favorable for uprightness, and regret disappearing. Wang Bi's commentary explains that people can be made to follow established norms together, but it is difficult to make them adapt to change; they can be made to share in the results, but it is difficult to involve them in the initial planning. Therefore, the way of change is such that on the day of action, trust is not yet gained, hence "on the fourth day, trust is gained." Only after this day can trust be obtained, and then one can achieve "great success, favorable for uprightness, regret disappears." If trust is not gained even after this day, it indicates that the change was not properly carried out. Regret and sorrow arise from change; if the change is properly conducted, that regret will disappear.

[疏]正義曰：“革”者，改變之名也。此卦明改制革命，故名“革”也。“巳日乃孚”者，夫民情“可與習常，難與適變，可與樂成，難與慮始”。故革命之初，人未信服，所以“即日不孚，巳日乃孚”也。“元亨利貞悔亡”者，為革而民信之，然後乃得大通而利正也。悔吝之所生，生乎變動，革之為義，變動者也。革若不當，則悔吝交及，如能大通利貞，則革道當矣。為革而當，乃得亡其悔吝，故曰“元亨，利貞，悔亡”。

Kong Yingda explains: "Geh" means change. This hexagram discusses changing systems and transforming the mandate of heaven, hence its name "Geh." It says "on the fourth day, trust is established." Human nature is originally "capable of following the established, but not of adapting to change; capable of sharing success, but not of planning the beginning." Therefore, at the beginning of a transformation of the mandate of heaven, people do not yet believe, hence "on the day itself, there is no trust, but on the fourth day, trust is established." It says "the beginning is prosperous, advantageous to be sincere, and regret disappears." This means that when a change is implemented and the people believe in it, then it becomes prosperous and advantageous to maintain correctness. Regret arises from change, and the meaning of "Geh" is precisely change. If the change is not appropriate, regret and worry will both come. If one can achieve prosperity and be advantageous to maintain correctness, then the way of change is proper; only when the change is proper can regret and worry be eliminated, hence "the beginning is prosperous, advantageous to be sincere, and regret disappears."

《彖》曰：革，水火相息，二女同居，其志不相得，曰“革”。凡不合，然後乃變生，變之所生，生於不合者也。故取不合之象以為“革”也。“息”者，生變之謂也，火欲上而澤欲下，水火相戰，而後生變者也。“二女同居”，而有水火之性，近而不相得也。

The Commentary on the Judgment says: "Revolution refers to water and fire mutually extinguishing each other, two women living together, their aspirations not harmonizing, hence called 'Revolution'." Wang Bi's commentary explains that whenever things are not in harmony, change arises; all change originates from lack of harmony, so the image of 'not harmonizing' is used to denote 'Revolution.' 'Extinguishing' means the occurrence of change: fire tends to rise, while the marsh water tends to flow downward, and water and fire struggle against each other, thus change takes place. 'Two women living together' refers to the trigram Li (Fire) representing the middle daughter and the trigram Dui (Lake) representing the young daughter, both residing in the same hexagram. They possess the natures of water and fire, which are mutually controlling, and although they are close, they do not harmonize with each other.

[疏]“《彖》曰”至“其志不相得曰革”。○正義曰：此就二體釋卦名也。水火相息，先就二象明《革》。息，生也。火本乾燥，澤本潤溼，燥溼殊性，不可共處。若其共處，必相侵克。既相侵克，其變乃生，變生則本性改矣。水熱而成湯，火滅而氣冷，是謂“革”也。“二女同居”者，此就人事明“革”也。中、少二女而成一卦，此雖形同而志革也。一男一女，乃相感應，二女雖復同居，其志終不相得。志不相得，則變必生矣，所以為“革”。

Kong Yingda explains from this sentence in the Commentary on the Judgment to "their wills do not agree, hence change": ○ Justification says: This is explaining the name of the hexagram by referring to the two trigrams above and below. "Water and fire extinguishing each other" first explains the hexagram of Change by referring to the two trigrams. "Extinguishing" means generating. Fire is by nature dry, and water is by nature moist; their natures are different and cannot coexist. If they are forced to coexist, they will inevitably contradict and restrain each other. Since they contradict and restrain each other, change arises. Once change arises, their original natures are altered: water becomes hot and turns into hot soup, while fire is extinguished and its heat turns cold. This is called "Change." As for "two young women living together," this explains "Change" by referring to human affairs. The middle young woman and the young young woman form one hexagram. Although their forms are the same, their wills are contrary. One man and one woman can respond to each other; but two women living together, although in the same place, will eventually not agree. When wills do not agree, change is certain to occur, hence it is called "Change."

“巳曰乃孚”，革而信之。文明以說，大亨以正，革而當，其悔乃亡。夫所以得革而信者，“文明以說”也。“文明以說”，履正而行，以斯為革，應天順民，大亨以正者也。革而大亨以正，非當如何？

The Commentary on the Judgment continues: " 'At this time, trust is established,' meaning that change is carried out with sincerity. Civilized and harmonious, great success comes through uprightness. When change is appropriate, its troubles will vanish." Wang Bi's commentary explains that change can gain trust through "civilized and harmonious" qualities — the lower trigram is Li (Fire), representing civilization, and the upper trigram is Dui (Lake), representing joy. With the virtue of civilization, people's hearts are pleased and convinced. By using civilization to win people over and acting on the right path, such change will align with heaven's mandate and win the people's support, achieving great success and uprightness. When change is both great and upright, how can it not be called appropriate?

[疏]“巳日乃孚”至“其悔乃亡”。○正義曰：“巳日乃孚，革而信”者，釋“革”之為義，革初未孚，巳日乃信也。“文明以說”者，此舉二體上釋“革而信”，下釋四德也。能思文明之德以說於人，所以革命而為民所信也。“大亨以正”者，民既說文明之德而從之，所以大通而利正也。“革而當，其悔乃亡”者，為革若合於大通而利正，可謂當矣。革而當理，其悔乃亡消也。天地革而四時成，湯武革命，順乎天而應乎人，革之時大矣哉！

Kong Yingda explains from "On the fourth day people will believe" to "Their regret will vanish": ○ Justification says: What is meant by "On the fourth day people will believe, and the change will be trusted" is to explain the meaning of "change": At the beginning of a change, one does not yet gain trust, but after this day, one will be trusted. What is meant by "civilization and joy" is to cite the two trigrams above and below, with the upper trigram explaining "change and trust," and the lower trigram used to explain the four virtues of originality, prosperity, benefit, and constancy. One can contemplate the virtue of civilization and make people happy, so the change of heaven's mandate is trusted by the people. What is meant by "great prosperity through correctness" is that since the people are joyful with the virtue of civilization and follow it, they can achieve great success and benefit by maintaining correctness. What is meant by "change in the proper way, their regret will vanish" is that if the change is carried out in accordance with great success and correctness, it can be called proper; when change is in accordance with righteousness, that regret will vanish. The Commentary on the Judgment concludes by saying: "When heaven and earth undergo change, the four seasons are formed; King Tang and King Wu of Zhou made revolutionary changes, following heaven's will and responding to people's hearts. The time of change is indeed great!" — When heaven and earth undergo change, the four seasons are formed; King Tang and King Wu of Zhou changed the heavenly mandate, following heaven's will and responding to people's hearts. The significance of change is indeed great.

[疏]“天地革而四時成”至“大矣哉”。○正義曰：“天地革而四時成”者，以下廣明《革》義，此先明“天地革”者，天地之道，陰陽升降，溫暑涼寒，迭相變革，然後四時之序皆有成也。“湯武革命，順乎天而應乎人”者，以明人革也。夏桀、殷紂，凶狂無度，天既震怒，人亦叛亡。殷湯、周武，聰明睿智，上順天命，下應人心，放桀鳴條，誅紂牧野，革其王命，改其惡俗，故曰“湯武革命，順乎天而應乎人”。計王者相承，改正易服，皆有變革，而獨舉湯、武者，蓋舜、禹禪讓，猶或因循，湯、武干戈，極其損益，故取相變甚者，以明人革也。“革之時大矣哉”者，備論革道之廣訖，總結嘆其大，故曰“大矣哉”也。

Kong Yingda's commentary explains from "Heaven and Earth change, and the four seasons are formed" to "How great is the change": ○ Justification says: What is meant by "Heaven and Earth change, and the four seasons are formed" is to broadly explain the meaning of the "Change" hexagram. Here, it first discusses the change of Heaven and Earth. The way Heaven and Earth operate is that the Yin and Yang energies rise and fall alternately, and the warm, hot, cool, and cold seasons take turns changing, thus the order of the four seasons, spring, summer, autumn, and winter, is formed. What is meant by "King Tang and King Wu brought about a change, following Heaven's will and responding to people's hearts" is to explain the change in human affairs. King Jie of Xia and King Zhou of Shang were tyrannical and reckless, with no restraint, so Heaven was already angry, and the people also rebelled and fled. King Tang and King Wu were wise and intelligent; they followed Heaven's mandate above and responded to the people's will below. They exiled King Jie to Mingshao and defeated King Zhou at Muyi, changing their royal authority and eliminating their evil customs. Therefore, it is said, "King Tang and King Wu brought about a change, following Heaven's will and responding to people's hearts." Thinking about the succession of emperors throughout history, changing the calendar and changing the color of clothing all belong to change. However, here only King Tang and King Wu are mentioned, probably because Yu Shun and Yu the Great passed on the throne through recommendation, still having some continuity; King Tang and King Wu used war to completely carry out changes, so the most extreme example of change is selected to explain the change in human affairs. What is meant by "How great is the time of change" is to conclude after fully discussing the vastness of the way of change, and thus praise its greatness, hence saying "How great is it."

《象》曰：澤中有火，革。君子以治明時。曆數時會，存乎變也。[疏]正義曰：“澤中有火，革”者，火在澤中，二性相違，必相改變，故為革象也。“君子以治曆明時”者，天時變改，故須曆數，所以君子觀茲革象，脩治曆數，以明天時也。

The Image Commentary says: "Fire in the marsh, revolution. The superior man uses this to regulate the calendar and clarify the seasons." According to the commentary cited from the annotations, this sentence should read "The superior man uses this to regulate the calendar and clarify the seasons," with the character "calendar" (历) missing in the original text. Wang Bi's commentary explains that the calculation of calendars and the conjunction of seasonal periods all depend on "change." Kong Yingda's commentary elaborates that "Fire in the marsh, revolution" refers to fire located in a marsh, where water and fire, which are opposite in nature, inevitably interact and change, thus forming an image of transformation. As for "The superior man uses this to regulate the calendar and clarify the seasons," since the heavenly phenomena are constantly changing, it is necessary to calculate the calendar, so the superior man observes this image of transformation and regulates the calendar in order to clarify the heavenly seasons.

初九：鞏用黃牛之革。在革之始，革道未成，固夫常中，未能應變者也。此可以守成，不可以有為也。鞏，固也。黃，中也。牛之革，堅仞不可變也。固之所用常中，堅仞不肯變也。[疏]正義曰：鞏，固也。黃，中也。牛革，牛皮也。“革”之為義，變改之名，而名皮為革者，以禽獸之皮，皆可“從革”，故以喻焉。皮雖從革之物，然牛皮堅仞難變。初九在革之始，革道未成，守夫常中，未能應變，施之於事，有似用牛皮以自固，未肯造次以從變者也，故曰“鞏用黃牛之革”也。

The line statement of the first line says: "Gong using the hide of a yellow ox." This means using the hide of a yellow ox to bind oneself tightly. Wang Bi's commentary explains that the first line is at the beginning of a change, and the way of change has not yet taken shape. It adheres to conventions and the middle path, and cannot yet respond to change. This attitude can maintain stability but cannot take action. "Gong" means to bind tightly or to hold fast, "Huang" means middle, and "niu ge" refers to ox hide. The character "ge" originally means change, but it is also used to refer to animal hide because animal hides can be tanned and shaped, hence the metaphor. Although hide can be transformed, ox hide is tough and difficult to change. The first line is at the beginning of a change, and the way of change has not yet been established, so it only holds fast to the conventional middle path and cannot respond to change. In practical terms, this is like using ox hide to tightly bind oneself, unwilling to change lightly, hence it is said "Gong using the hide of a yellow ox." Kong Yingda's commentary elaborates that "Gong" means to hold fast, "Huang" means middle, and "niu ge" refers to ox hide. The meaning of "ge" is originally change, but it is also called "ge" for animal hide because animal hides can be tanned and shaped, hence the metaphor. Although hide can be transformed, ox hide is tough and difficult to change. The first line is at the beginning of a change, and the way of change has not yet been established, so it only holds fast to the conventional middle path and cannot respond to change. In practical terms, this is like using ox hide to tightly bind oneself, unwilling to change lightly, hence it is said "Gong using the hide of a yellow ox."

《象》曰：“鞏用黃牛”，不可以有為也。[疏]正義曰：“不可以有為”者，“有為”謂適時之變，有所云為也。既堅忍自固，可以守常，“不可以有為也”。

The Image Commentary says: "Why a yellow ox is used to reinforce" means that there should be no active endeavor. Kong Yingda explains that "not being able to act" refers to acting in accordance with the changes of the times. Since the Nine at the Beginning is firmly holding on to itself, it can only maintain the established norm and thus "cannot act."

六二：巳日乃革之，征吉，無咎。陰之為物，不能先唱，順從者也。不能自革，革巳乃能從之，故曰“巳日乃革之”也。二與五雖有水火殊體之異，同處厥中，陰陽相應，往必合志不憂咎也，是以征吉而無咎。[疏]“六二巳日”至“無咎”。○正義曰：“巳日乃革之”者，陰道柔弱，每事順從，不能自革，革巳日乃能從之，故曰“巳日乃革之”。“征吉，無咎”者，與五相應，“同處厥中，陰陽相應，往必合志，不憂咎也”，故曰“征吉，無咎”。二五雖是相應，而水火殊體，嫌有相剋之過。故曰“無咎”。《象》曰：“巳日革之”，行有嘉也。[疏]正義曰：“行有嘉”者，往應見納，故行有嘉慶也。

The Line Statement of the Second Line says: "On the day of Si, the change is made; going forward is auspicious, without blame." This means that one should only initiate a change on that day, and going forward will be auspicious without any fault. Wang Bi's commentary explains that a Yin and soft entity cannot take the initiative, but rather follows. The Second Line cannot start the change itself, but must wait until the change has already begun before following, hence the statement "On the day of Si, the change is made." Although the Second Line and the Fifth Line belong to the Water and Fire trigrams respectively, they are both in the central positions of the upper and lower trigrams, with one Yin and one Yang, thus corresponding to each other. Going forward will certainly be in harmony, so there is no need to worry about faults, hence it is auspicious to go forward without blame. Kong Yingda's commentary explains from "the Second Line on the day of Si" to "without blame": The正义 says: "On the day of Si, the change is made" refers to the nature of Yin and softness being weak and following, unable to initiate change themselves, but waiting until the change has begun before following, hence "On the day of Si, the change is made." "Going forward is auspicious, without blame" is because the Second Line corresponds with the Fifth Line, "both in the central position, Yin and Yang correspond, going forward will certainly be in harmony, without worry about faults," hence "going forward is auspicious, without blame." Although the Second and Fifth Lines correspond, since Water and Fire belong to different trigrams, people may suspect they have a mutual control issue, so it is especially emphasized that there is no blame. The Image Commentary says: "On the day of Si, the change is made," meaning that the action is commendable. Kong Yingda further explains that "the action is commendable" refers to the Second Line going forward to correspond with the Fifth Line and being accepted, hence this action brings good fortune.

九三：征凶，貞厲。革言三就，有孚。巳處火極，上卦三爻，雖體水性，皆“從革”者也。自四至上，從命而變，不敢自違，故曰“革言三就”。其言實誠，故曰“有孚”。“革言三就有孚”而猶征之，凶其宜也。[疏]正義曰：九三陽爻剛壯，又居火極，火性炎上，處革之時，欲征之使革。征之非道，則正之危也，故曰“征凶，貞厲”。所以征凶致危者，正以水火相息之物，既處於火極上之三爻，水在火上，皆“從革”者也。“自四至上，從命而變”，不敢有違，則“從革”之言三爻併成就不虛，故曰“革言三就”，其言實誠，故曰“有孚”也。既“革言三就有孚”，“從革”巳矣，而猶征之，則凶，所以“征凶”而“厲貞”。

The line statement of the third line says: "Going on a military campaign brings danger; being firm is perilous. The proposal for change has been carried out three times, and there is sincerity." Going to war brings danger, and being steadfast is also dangerous; the proposal for change has been realized in three places, and there is trust. Wang Bi's commentary explains that the third line is already at the top of the trigram Li (Fire); although the three lines of the upper trigram belong to water, they are all compliant with the change. From the fourth line to the top line, they all follow the command and change, without daring to disobey, so it is said "the proposal for change has been carried out three times"; their words are sincere, so it is said "there is trust." Since the proposal for change has been realized in three places and there is trust, yet still going to war leads to danger, which is appropriate. Kong Yingda's commentary elaborates that the third line is a yang line, strong and vigorous, and is located at the top of the trigram Li (Fire). Fire has an upward nature, and in a time of change, it wants to go to war and force change. However, such an action is not in accordance with the right path, so being firm leads to danger, hence "going on a military campaign brings danger; being firm is perilous." The reason for going to war leading to danger and causing peril is that water and fire are mutually generating elements. The third line is at the top of fire, and the three lines above it, which belong to water, are on top of fire and are compliant with the change. "From the fourth line to the top, they follow the command and change," without daring to resist, so the statements of compliance with change have been carried out in three lines, not empty words, hence "the proposal for change has been carried out three times"; their words are sincere, hence "there is trust." Since the proposal for change has been realized in three places and there is trust, and the compliance with change has already been completed, yet still going to war leads to danger, hence "going on a military campaign brings danger" and "being firm is perilous."

《象》曰：“革言三就”，又何之矣。[疏]正義曰：“又何之矣”者，征之本為不從，既“革言三就”，更又何往征伐矣。

The Image Commentary says: "When the words of change have been carried out three times, where else can one go?" Kong Yingda explains that the phrase "where else can one go" indicates that the purpose of military campaigns is to deal with those who refuse to comply. Now that the words of change have been implemented three times, there is no need for further campaigns.

九四：悔亡，有孚改命，吉。初九處下卦之下，九四處上卦之下，故能變也。無應，悔也。與水火相比，能變者也，是以“悔亡”。處水火之際，居會變之始，能不固吝，不疑於下，信志改命，不失時願，是以“吉”也。有孚則見信矣。見信以改命，則物安而無違，故曰“悔亡，有孚改命，吉”也。處上體之下，始宣命也。[疏]正義曰：九四與初，同處卦下。初九處下卦之下，革道未成，故未能變。九四處上卦之下，所以能變也。無應，悔也，能變，故“悔亡”也。處水火之際，“居會變之始，能不固吝，不疑於下”，信彼改命之志，而能從之，合於時願，所以得吉，故曰“有孚改命，吉”也。

The line statement of the fourth line says: "Regret disappears, with sincerity to change the mandate, it is auspicious." Regret vanishes, with trust one changes the heavenly mandate, and it is favorable. Wang Bi's commentary explains: Initially, the first line is at the lowest position of the lower trigram, and the fourth line is at the lowest position of the upper trigram, so the fourth line is able to change. It has no corresponding line, so it is originally subject to regret; but it is adjacent to both water and fire, so it is capable of change, hence "regret disappears." The fourth line is at the junction of water and fire, at the beginning of a meeting that leads to change. It is able to not be stubborn or greedy, and not suspect the lower, with sincerity to establish the change of the mandate, not missing the wish of the time, thus it is favorable. With sincerity, one is trusted; with trust, one changes the mandate, and all things become stable with no one opposing, hence it is said "regret disappears, with sincerity to change the mandate, it is favorable." It is at the lowest position of the upper trigram, which is the position to begin announcing a new mandate. Kong Yingda further explains: The fourth line and the first line are both at the lowest positions of their respective trigrams. The first line is below the lower trigram, and the change has not yet been realized, so it cannot change; the fourth line is below the upper trigram, so it can change. It has no corresponding line, originally subject to regret, but it is able to change, hence "regret disappears." It is at the junction of water and fire, "residing at the beginning of a meeting that leads to change, able to not be stubborn or greedy, not suspecting the lower," believing in the aspiration to change the mandate and able to follow it, conforming to the wish of the time, thus obtaining favorability, hence it is said "with sincerity to change the mandate, it is favorable."

《象》曰：“改命”之吉，信志也。“信志”而行。[疏]正義曰：“信志”者，信下之志而行其命也。

The Image Commentary says: "The auspiciousness of 'changing the mandate' comes from sincerity of will." Wang Bi's annotation explains that this refers to implementing the change after gaining trust in the people's aspirations. Kong Yingda's commentary elaborates that "sincerity of will" means that the Nine in the Fourth believes in the aspirations of the people below and proceeds with the change accordingly.

九五：大人虎變，未占有孚。“未占而孚”，合時心也。[疏]正義曰：九五居中處尊，以大人之德為革之主，損益前王，創制立法，有文章之美，煥然可觀，有似“虎變”，其文彪炳。則是湯、武革命，廣大應人，不勞占決，信德自著，故曰“大人虎變，未占有孚”也。《象》曰：“大人虎變”，其文炳也。[疏]正義曰：“其文炳”者，義取文章炳著也。

The text of the fifth line (Nine in the Fifth) says: "The great person transforms like a tiger shedding its skin, without divination people believe." A great person undergoes a complete transformation, like a tiger changing its fur, appearing fresh and new. People believe in him without the need for divination. Wang Bi explains: "Belief without divination" is because it conforms to the hearts of the people at that time. Kong Yingda elaborates: The fifth line is in the central position and holds the exalted position. With the virtue of a great person, it leads the transformation, making reductions and additions to the institutions of previous emperors, establishing systems and setting laws, possessing beauty in culture, and appearing brilliant and impressive, like a tiger shedding its skin, with dazzling patterns. This is exactly like Tang of Shang and Wu of Zhou who transformed the mandate of heaven, with great scope and in accordance with the people's will. There is no need for divination to resolve doubts, for the virtue of sincerity naturally shines forth, hence it is said, "The great person transforms like a tiger shedding its skin, without divination people believe." The Image Commentary says: "The great person transforms like a tiger shedding its skin," meaning that its cultural achievements are brilliant. Kong Yingda explains that "its cultural achievements are brilliant" refers to the obvious brightness of cultural splendor.

上六：君子豹變，小人革面。居變之終，變道巳成，君子處之，能成其文。小人樂成，則變面以順上也。[疏]正義曰：上六居革之終，變道巳成，君子處之，雖不能同九五革命創制，如虎文之彪炳，然亦潤色鴻業，如豹文之蔚縟，故曰“君子豹變”也。“小人革面”者，小人處之，但能變其顏面，容色順上而巳，故曰“小人革面”也。

The line statement of the sixth line at the top says: "The gentleman changes like a leopard, the petty person changes his face." The gentleman is like a leopard shedding its skin, displaying brilliant patterns; the petty person only changes his expression. Wang Bi's commentary explains that the sixth line is at the end of the transformation, and the way of transformation has been completed. When the gentleman is in this position, he can achieve his refined qualities. The petty person delights in enjoying the results and only changes his expression to conform to above. Kong Yingda's commentary elaborates that the sixth line is at the end of the Hexagram of Transformation, and the way of transformation has been accomplished. When the gentleman is in this position, although he cannot like the fifth line transform the heavenly mandate and establish institutions, with patterns as brilliant as tiger skin, he can still add refinement to great achievements, like the intricate and beautiful patterns of leopard skin, hence "the gentleman changes like a leopard." As for "the petty person changes his face," when the petty person is in this position, he can only change his appearance, using a submissive expression to please above, hence "the petty person changes his face."

征凶，居貞吉。改命創制，變道巳成，功成則事損，事損則無為。故居則得正而吉，征則躁擾而凶也。[疏]正義曰：革道巳成，宜安靜守正，更有所征則凶，居而守正則吉，故曰“征凶，居貞吉”也。

The Line Statement continues: "Going on a campaign brings danger, but staying firm and upright brings good fortune." Wang Bi's commentary explains: changing the mandate of heaven and establishing institutions, the way of transformation has already been completed; when achievements are realized, affairs become simpler, and when affairs are simpler, one should refrain from action. Therefore, staying still and maintaining uprightness is in accordance with the right path and brings good fortune, while going to war leads to restlessness and danger. Kong Yingda's commentary elaborates: once the way of transformation has been accomplished, one should remain quiet and uphold uprightness; further campaigns would bring danger, while staying firm and upright brings good fortune, hence the statement "Going on a campaign brings danger, but staying firm and upright brings good fortune."

《象》曰：“君子豹變”，其文蔚也。“小人革面”，順以從君也。[疏]正義曰：“其文蔚”者，明其不能大變，故文炳而相映蔚也。“順以從君”者，明其不能潤色立制，但順而從君也。

The Image Commentary says: "The gentleman transforms like a leopard," indicating the brilliance of his culture. "The petty person changes his face," meaning he follows the ruler obediently. Kong Yingda explains that "its culture is brilliant" refers to the fact that the sixth line at the top cannot bring about great change like the fifth line, so its cultural achievements are only splendid and intricate. "Following the ruler obediently" means that the petty person cannot contribute to great undertakings or establish systems, but can only follow the ruler.

巽下離上。鼎：元吉，亨。革去故而鼎取新，取新而當其人，易故而法制齊明，吉然後乃亨，故先“元吉”而後“亨”也。鼎者，成變之卦也。革既變矣，則制器立法以成之焉。變而無制，亂可待也。法制應時，然後乃吉；賢愚有別，尊卑有序，然後乃亨，故先“元吉”而後乃“亨”。

The hexagram of the Cauldron has the trigram Xun (Wind) below and Li (Fire) above. The hexagram statement says: "Greatly auspicious, smooth." This means great good fortune and smooth progress. Wang Bi's commentary explains: The hexagram of Change removes the old, while the hexagram of the Cauldron adopts the new; adopting the new with proper people, replacing the old with orderly laws and regulations, first attains auspiciousness, then achieves smooth progress, hence the hexagram statement first says "greatly auspicious" and then "smooth." The Cauldron is the hexagram of accomplishing change: once change has occurred, one must make utensils and establish laws to complete it. If there is only change without established regulations, disorder is predictable. Only when the laws are appropriate can auspiciousness arise; only when the wise and the foolish are distinguished, and the superior and the inferior are properly ordered, can smooth progress be achieved. Hence, the hexagram first says "greatly auspicious" and then "smooth."

[疏]正義曰：鼎者，器之名也。自火化之後鑄金，而為此器以供烹飪之用，謂之為鼎。亨飪成新，能成新法。然則鼎之為器，且有二義：一有亨飪之用，二有物象之法，故《彖》曰“鼎，象也，明其有法象也”。《雜卦》曰“革去故”而“鼎取新”，明其亨飪有成新之用。此卦明聖人革命，示物法象，惟新其制，有“鼎”之義，“以木巽火”，有“鼎”之象，故名為《鼎》焉。變故成新，必須當理，故先元吉而後乃亨，故曰“鼎，元吉，亨”也。

Kong Yingda explains: "Ding" is the name of a vessel. Since humans learned to cook food with fire, they cast metal into this kind of vessel for cooking, which is called Ding. Cooking raw food to make it into cooked food can achieve new norms. Therefore, the Ding as a vessel has two meanings: one is its function of cooking, and the other is its symbolic meaning of establishing new laws. Thus, the Commentary on the Judgment says, "Ding, an image," indicating its symbolic significance. The Miscellaneous Commentary says, "Revolution signifies the removal of the old," and "Ding signifies the taking of the new," indicating its function of producing new things through cooking. This hexagram illustrates the sage's transformation of heaven's mandate, revealing laws to the world, and renewing the system, which contains the meaning of "Ding." "Using wood to assist fire" represents the image of Ding, as wood is placed into fire, hence the name "Ding." Changing the old and achieving the new must follow the right principles, so first "Yuan Ji" (supreme good fortune) is mentioned, then "Heng" (smoothness), hence the hexagram statement reads, "Ding, Yuan Ji, Heng."

《彖》曰：鼎，象也。法象也。[疏]正義曰：明鼎有亨飪成新之法象也。以木巽火，亨飪也。“亨飪”，鼎之用也。[疏]正義曰：此明上下二象有亨飪之用，此就用釋卦名也。

The Commentary on the Judgment says: "The Ding is an image." Wang Bi's annotation explains: this refers to the image of taking and using. Kong Yingda's commentary elaborates: this indicates that the Ding has the function of cooking and transforming into something new. The Commentary on the Judgment then says: "With wood and wind fire, it is used for cooking and preparing food." — putting wood into fire is the act of cooking. Wang Bi's annotation explains: "Cooking and preparing food" is precisely the function of the Ding. Kong Yingda's commentary elaborates: this indicates that the two trigrams combined have the function of cooking, and the explanation is from the perspective of the function of the hexagram's name.

聖人亨，以享上帝，而大亨以養聖賢。亨者，鼎之所為也。“革去故”而鼎成新，故為亨飪調和之器也。去故取新，聖賢不可失也。飪，孰也。天下莫不用之，而聖人用之，乃上以享上帝，而下以“大亨”養聖賢也。[疏]正義曰：此明鼎用之美。亨飪所須，不出二種，一供祭祀，二當賓客。若祭祀則天神為大，賓客則聖賢為重，故舉其重大，則輕小可知。享帝直言“亨”，養人則言“大亨”者，享帝尚質，特性而已，故直言“亨”。聖賢既多，養須飽飫，故“亨”上加“大”字也。

The Commentary on the Judgment says: "The sage governs, to offer sacrifices to the Supreme Deity, and great governance is used to nourish the sages and virtuous." The sage prepares sacrificial food to worship the Supreme Deity, and also prepares it in great quantity to support the sages. Wang Bi's annotation explains: cooking is precisely what a tripod (ding) is used for. The卦 of Change (Gé) discards the old, and the卦 of the Tripod (Dǐng) establishes the new, so the tripod is a vessel for cooking and harmonizing. At the time of discarding the old and taking in the new, the sages must not be lost. "Rèn" means to cook food thoroughly. There is no one in the world who does not use a tripod, and the sage uses it, above to offer sacrifices to the Supreme Deity, and below to "greatly govern" and nourish the sages. Kong Yingda's commentary elaborates: this explains the beauty of the tripod's function. The occasions for cooking are no more than two: one is for sacrifice, and the other is for entertaining guests. Among sacrifices, the Supreme Deity is the most important, and among guests, the sages are the most esteemed. Therefore, the most important ones are mentioned, and the minor ones can be inferred. Offering sacrifices to the Supreme Deity is described with only the word "hen," while nourishing the sages is described as "great hen," because offering sacrifices to the Supreme Deity emphasizes simplicity, and a single animal is sufficient, so only "hen" is used; but the sages are numerous, and nourishing them requires that they be well-fed, hence the character "great" is added before "hen."

巽而耳目聰明。聖賢獲養，則巳不為而成矣，故“巽而耳目聰明”也。[疏]正義曰：此明鼎用之益。言聖人既能謙巽大養聖賢，聖賢獲養，則憂其事而助於巳，明目達聰，不勞己之聰明，則“不為而成矣”。

The Commentary on the Judgment continues: "Gentle and yielding, the ears and eyes become sharp and clear." This means that through humility and flexibility, one's perception and discernment become acute. Wang Bi's annotation explains that when sages and virtuous persons are properly supported, they do not need to personally take action, and things will be accomplished naturally. Therefore, it is said, "Gentle and yielding, the ears and eyes become sharp and clear." Kong Yingda further explains that this illustrates the benefit brought by the function of the Cauldron. It means that when a sage is able to humbly and flexibly support sages and virtuous persons, these persons, having received support, will take care of state affairs and assist from the side, enabling the ruler to have clear perception and discernment without needing to rely solely on his own wisdom. Thus, "things are accomplished without action," meaning that things naturally succeed without personal effort.

柔進而上行，得中而應乎剛，是以元亨。謂五也。有斯二德，故能成新，而獲“大亨”也。[疏]正義曰：此就六五釋“元吉亨”，以柔進上行，體巳獲通，得中應剛，所通者大，故能制法成新，而獲“大亨”也。

The Commentary on the Judgment also states: "The yielding line advances upward and reaches the center, responding to the strong, thus achieving great prosperity." This means that the yielding line moves upward, occupies the central position, and corresponds with the strong, hence achieving great success. Wang Bi's annotation explains that this refers to the sixth line in the fifth position; it possesses both the virtue of occupying the center and corresponding with the strong, thus being able to create a new situation and achieve "great prosperity." Kong Yingda's commentary elaborates that this is explaining the "great good and prosperity" in the Hexagram Statement with reference to the sixth line in the fifth position: with its yielding and gentle nature advancing upward, it has already achieved success, and by occupying the central position and corresponding with the strong, its scope of success is extensive, thus being able to establish laws and create a new situation and achieve "great prosperity."

《象》曰木上有火，鼎。君子以正位凝命。凝者，嚴整之貌也。鼎者，取新成變者也。“革去故”而鼎成新。“正位”者，明尊卑之序也。“凝命”者，以成教命之嚴也。[疏]正義曰：“木上有火”，即是“以木巽火”，有亨飪之象，所以為鼎也。“君子以正位凝命”者，凝者，嚴整之貌也。鼎既成新，即須制法。制法之美，莫若上下有序，正尊卑之位，輕而難犯，布嚴凝之命，故君子象此以“正位凝命”也。

The Image Commentary says: "Wood above fire, the image of a cauldron. The君子 thus regulate their position and establish a solemn mandate." Wood above fire represents the image of the cauldron; the君子 thus regulate their position and issue solemn commands. Wang Bi's commentary explains that "凝" means solemn and orderly. The cauldron is a hexagram that signifies transformation into something new. The hexagram of Change removes the old, while the cauldron establishes the new. "Regulating position" refers to clarifying the order of hierarchy, and "establishing a solemn mandate" refers to making decrees strict and authoritative. Kong Yingda's commentary elaborates that "wood above fire" is the same as what the Commentary on the Judgment says, "using wood to guide fire," which has the image of cooking, thus forming the cauldron hexagram. The phrase "the君子 thus regulate their position and establish a solemn mandate" means that "凝" signifies solemnity and order. Since the cauldron has already established a new situation, it is necessary to establish laws and regulations; the beauty of establishing laws lies in having order between superiors and inferiors. Regulating the position of hierarchy so that it is broad yet not to be violated, and issuing solemn commands, thus the君子 take this as a model to "regulate their position and establish a solemn mandate."

初六：鼎顛趾，利出否，得妾以其子，無咎。凡陽為實而陰為虛，鼎之為物，下實而上虛。而今陰在下，則是為覆鼎也，鼎覆則趾倒矣。否謂不善之物也。取妾以為室主，亦“顛趾”之義也。處鼎之初，將在納新，施顛以出穢，得妾以為子，故“無咎”也。

The line statement of the first line says: "The tripod is overturned, it is advantageous to remove the obstruction, to take a concubine and have a son, without blame." When a tripod is overturned, it is advantageous to remove the obstruction; taking a concubine who gives birth to a son, there is no blame. Wang Bi explains that generally, yang is substantial and yin is empty. The shape of a tripod is substantial at the bottom and empty at the top. Now, a yin line is at the bottom, which makes the tripod overturned, and the tripod foot is turned upward. "Obstruction" refers to bad things. Taking a concubine to serve as the main wife is also the meaning of "overturned tripod," which is a reversal of the proper order. The first line is at the beginning of the hexagram of the tripod, about to receive new things. First, overturn the tripod to remove the obstruction, then take a concubine who gives birth to a son and make her the secondary wife, so there is no blame.

[疏]正義曰：“鼎顛趾”，趾，足也。凡陽為實而陰為虛，鼎之為物，下實而上虛。初六居鼎之始，以陰處下，則是下虛上實，而鼎足倒矣，故曰“鼎顛趾”也。“利出否”者，否者不善之物，鼎之倒趾，失其所利，鼎覆而不失其利，在於寫出否穢之物也，故曰“利出否也”。“得妾以其子，無咎”者，妾者側媵，非正室也。施之於人，正室雖亡，妾猶不得為室主。妾為室主，亦猶鼎之顛趾，而有咎過。妾若有賢子，則母以子貴，以之繼室，則得“無咎”，故曰“得妾以其子，無咎”也。

Kong Yingda explains: The phrase "the tripod is overturned at its foot" refers to "foot" as the lower part. Generally, yang is substantial and yin is empty. A tripod is solid at the bottom and hollow at the top. The line "Six at the Beginning" is at the beginning of the Hexagram of the Tripod, with a yin line at the very bottom. This makes the lower part empty and the upper part solid, causing the tripod's foot to be overturned, hence "the tripod is overturned at its foot." The phrase "it is advantageous to expel the bad" refers to "bad" as something negative. When the tripod is overturned, it has lost its utility, yet even in this overturned state, there is still some benefit, in that it allows the expulsion of filth, hence "it is advantageous to expel the bad." The phrase "acquiring a concubine through her son, there is no blame" refers to a concubine, who is a secondary wife, not the main wife. In human affairs, even if the main wife has died, the concubine cannot become the head of the household. If the concubine becomes the head of the household, it is like the tripod being overturned, which is a mistake. However, if the concubine has a virtuous son, the mother becomes respected through her son, and can be elevated to the position of a secondary wife, thus "there is no blame," hence "acquiring a concubine through her son, there is no blame."

《象》曰：“鼎顛趾”，未悖也。倒以寫否，故未悖也。[疏]正義曰：“未悖也”者，倒趾以出否，未為悖逆也。“利出否”，以從貴也。棄穢以納新也。[疏]正義曰：“以從貴”者，舊，穢也。新，貴也。棄穢納新，所以“從貴”也。然是去妾之賤名而為室主，亦從子貴也。

The Image Commentary says: "The overturned tripod foot" indicates that it is not contrary. Wang Bi's annotation explains that turning the tripod upside down is to remove the filth, so it is not contrary. Kong Yingda's commentary elaborates that "not contrary" means that turning the tripod over allows the filth to be removed, which does not count as contrary. The Image Commentary also says: "Beneficial to expel the blockage," which is to follow the noble. Wang Bi's annotation explains that this refers to discarding the filth to accept the new. Kong Yingda's commentary elaborates that "to follow the noble" means the old is filth, and the new is noble; discarding the filth and accepting the new is called "following the noble." In human affairs, this is also removing the lowly status of a concubine to become the head of the household, which is equally becoming noble through following the son.

九二：鼎有實，我仇有疾，不我能即，吉。以陽之質，處鼎之中，有實者也。有實之物，不可復加，益之則溢，反傷其實。“我仇”，謂五也。困於乘剛之疾不能就我，則我不溢，得全其吉也。[疏]正義曰：實謂陽也。仇是匹也。即，就也。九二以陽之質，居鼎之中，“有實”者也，故曰“鼎有實”也。有實之物，不可復加也。加之則溢，而傷其實矣。六五我之仇匹，欲來應我，“困於乘剛之疾不能就我，則我不溢”而“全其吉”也，故曰“我仇有疾，不我能即，吉”。

The Line Statement of the Second Line says: "The tripod is full, my spouse is ill and cannot come close, which is auspicious." This means that the tripod is filled with things, my spouse is sick and cannot approach me, which is favorable. Wang Bi's commentary explains that the Nine in the Second Line, with its yang strength, is in the middle of the tripod, which is "full." Once something is filled, it cannot be added to without overflowing, which would damage what is already there. "My spouse" refers to the Six in the Fifth Line; the Six in the Fifth Line is trapped by the illness of being overwhelmed by yang strength and cannot come close, so the tripod does not overflow and thus retains its auspiciousness. Kong Yingda's commentary elaborates: "Full" refers to the yang line, "spouse" means a matching partner, and "come close" means to approach. The Nine in the Second Line, with its yang strength, is in the middle position of the tripod, which is "full," so it is said "the tripod is full." Once something is full, it cannot be added to, for adding would cause it to overflow and damage what is already there. The Six in the Fifth Line is my spouse, who originally wished to come and correspond with me, but is trapped by the illness of being overwhelmed by yang strength and cannot approach me, so the tripod does not overflow and thus retains its auspiciousness. Therefore, it is said "my spouse is ill and cannot come close, which is auspicious."

《象》曰：“鼎有實”，慎所之也。有實之鼎，不可復有所取。才任巳極，不可復有所加。[疏]正義曰：“慎所之”者，之，往也。自此巳往，所宜慎之也。“我仇有疾”，終無尤也。[疏]正義曰：“終無尤也”者，五既有乘剛之疾，不能加我，則我“終無尤也”。

The Image Commentary says: "The tripod has something in it," meaning one should be cautious about where one goes. Wang Bi's annotation explains that a tripod that is already full cannot have more added to it; when one's ability and responsibility have reached their limit, one cannot add more. Kong Yingda's commentary elaborates that "being cautious about where one goes" refers to "going" as movement; hence, any further movement should be done with caution. The Image Commentary also says: "My enemy is sick," meaning there will be no blame in the end. Kong Yingda's commentary explains that "there will be no blame in the end" refers to the fact that since the sixth line has the fault of surpassing the yang, it cannot be applied to me, so "there will be no blame in the end," meaning I will always have no mistakes.

九三：鼎耳革，其行塞，雉膏不食。方雨虧悔，終吉。“鼎”之為義，虛中以待物者也。而三處下體之上，以陽居陽，守實無應，無所納受。耳宜空以待鉉，而反全其實塞，故曰“鼎耳革，其行塞”，雖有雉膏，而終不能食也。雨者，陰陽交和，不偏亢者也，雖體陽爻，而統屬陰卦。若不全任剛亢，務在和通，“方雨”則悔虧，終則吉也。

The line statement of the third line says: "The tripod's handle has changed, its movement is blocked, and the delicious wild chicken is not eaten. When rain is about to come, regret is reduced, and ultimately it is auspicious." The "tripod" symbolizes something with a hollow center to receive external things. However, the third line is at the top of the lower trigram, with a yang line in a yang position, firmly holding its fullness without a corresponding line, thus unable to receive external things. The tripod's handle should be hollow to allow the lifting bar to pass through; now it is completely solid, hence "the tripod's handle has changed, its movement is blocked." Although there is delicious wild chicken in the tripod, no one can eat it. "Rain" symbolizes the harmonious union of yin and yang, not favoring either extreme. Although the third line is a yang line, it belongs to a yin trigram. If it does not entirely rely on strong advancement but instead focuses on harmony and smoothness, then when rain comes, regret is reduced, and ultimately it is auspicious.

[疏]“九三鼎耳革”至“終吉”。○正義曰：“鼎耳革其行塞”者，“鼎”之為義，下實上虛，是空以待物者也。“鼎耳”之用，亦宜空以待鉉。今九三處下體之上，當此鼎之耳，宜居空之地，而以陽居陽，是以實處實者也。既實而不虛，則變革鼎耳之常義也。常所納物受鉉之處，今則塞矣，故曰“鼎耳革，其行塞”也。“雉膏不食”者，非有體實不受，又上九不應於己，亦無所納，雖有其器，而無所用，雖有雉膏，而不能見食也，故曰：“雉膏不食。”

Kong Yingda's commentary explains from "Nine in the Third, the Ding ear changes" to "eventually good": ○ Justification says: what is meant by "the Ding ear changes, its movement is blocked" is that the Ding, meaning the lower part is full and the upper part is empty, is exactly empty to receive external things. The function of the Ding ear is also to be hollow so that it can be connected with the crossbar. Now, Nine in the Third is at the top of the lower trigram, which is the position of the Ding ear. It should be in the empty place, but it is a yang line in a yang position, so it is a solid substance in a solid position. Since it is solid and not hollow, it changes the normal function of the Ding ear. The place that was originally used to receive things and bear the crossbar is now blocked, so it is said "the Ding ear changes, its movement is blocked." What is meant by "the fat wild chicken is not eaten" is not only that it is itself blocked and cannot receive, but also the upper Nine does not correspond with it, so it can also not receive anything. Although there is this vessel, it is not used; although there is fat wild chicken, no one can eat it, so it is said "the fat wild chicken is not eaten."

“方雨虧悔，終吉”者，“雨者，陰陽交和，不偏亢者也。雖體陽爻，而統屬陰卦。若不全任剛亢，務在和通”，方欲為此和通，則悔虧而終獲吉，故曰“方雨虧悔，終吉”也。

The commentary continues to explain "When it rains, regret is diminished, and eventually good fortune arises": here it cites Wang Bi's annotation, "Rain represents the harmonious union of yin and yang, not excessive or extreme. Although it is a yang line, it belongs to a yin hexagram. If one does not rely solely on strength and excess, but instead focuses on harmony and communication, then at the moment when harmony is achieved, regret is reduced and good fortune is ultimately attained. Therefore, it is said 'When it rains, regret is diminished, and eventually good fortune arises.'"

《象》曰：“鼎耳革”，失其義也。[疏]正義曰：“失其義也”者，失其虛中納受之義也。

The Image Commentary says: "The 'changing of the tripod's ears' signifies losing its meaning." Kong Yingda explains further that "losing its meaning" refers to the fact that the line nine in the third position has lost the original meaning of the tripod's ears being hollow to receive and hold.

九四：鼎折足，覆公餗，其形渥，凶。處上體之下而又應初，既承且施，非巳所堪，故曰“鼎折足”也。初已“出否”，至四所盛，則巳絜矣，故曰“覆公餗”也。渥，沾濡之貌也。既“覆公餗”，體為渥沾，知小謀大，不堪其任，受其至辱，災及其身，故曰“其形渥，凶”也。

The line statement of the fourth line says: "The tripod's leg breaks, overturning the lord's food, its form is soaked, calamity." The tripod's leg breaks, overturning the lord's delicacies, the body is soaked by the soup, calamity. Wang Bi's commentary explains: the fourth line is at the lowest position of the upper trigram and corresponds with the initial line six. It must bear the weight above and provide benefits below, which is beyond its capacity, hence "the tripod's leg breaks." The initial line six has already "exited the blockage" and removed the filth, so by the time it reaches the fourth line, the food in the tripod is already clean, hence "overturning the lord's food." "Wo" means being soaked. Since the lord's delicacies have been overturned, the body is soaked by the soup; with limited wisdom yet attempting great endeavors, unable to shoulder the responsibility, suffering great disgrace and calamity affecting oneself, hence "its form is soaked, calamity."

[疏]“九四鼎折足”至“其形渥凶“。○正義曰：“鼎折足，覆公餗”者，餗，糝也。八珍之膳，鼎之實也。初以“出否”，至四所盛，故當馨絜矣，故以“餗”言之。初處下體之下，九四處上體之下，上有所承而又應初，下有所施，既承且施，非己所堪，故曰“鼎折足”。鼎足既折，則“覆公餗”也。“渥，沾濡之貌也。既覆公餗”，體則渥霑也。施之於人，知小而謀大，力薄而任重，如此必受其至辱，災及其身也，故曰“其形渥，凶”。

Kong Yingda's commentary explains from "Nine in the Fourth, the tripod's foot breaks" to "its form is soaked, calamity": ○ Justification says: what is meant by "the tripod's foot breaks, the public food is overturned" is that "food" refers to a thick porridge made of rice and meat, a kind of delicacy among the eight kinds of fine dishes, which is the food in the tripod. At the beginning of the first line, it had already "exited the condition of blockage" and spilled out the filth. By the time of nine in the fourth line, the food in the tripod should have become fragrant and clean, so the term "food" is used. The beginning of the first line is at the very bottom of the lower trigram, and nine in the fourth line is at the very bottom of the upper trigram. Above it there is something to be upheld, and it corresponds with the beginning of the first line. Below it there is something to be given. It has to both uphold and give, which is something it cannot bear by itself. Therefore, it is said "the tripod's foot breaks." Since the tripod's foot is broken, it "overturns the public food," spilling the delicacies. "Soaked" means the appearance of being drenched. After the food is overturned, the body is drenched in soup. Applied to human affairs, this means having limited wisdom yet attempting great undertakings, and having weak strength yet bearing a heavy burden. In such a case, one will certainly suffer great disgrace and misfortune that affects oneself. Therefore, it is said "its form is soaked, calamity."

《象》曰：“覆公餗”，信如何也。不量其力，果致凶災，信之如何？[疏]正義曰：“信如何也”者，言不能治之於未亂，既敗之後，乃責之云：不量其力，果致凶災，災既及矣，信如之何也？言信有此不可如何之事也。

The Image Commentary says: "Covering the king's meal," meaning trust is like this. Wang Bi's annotation explains: not measuring one's strength leads to calamity, and now it is truly helpless. Kong Yingda's commentary elaborates: the phrase "trust is like this" refers to the fact that the Nine in the Fourth did not address the disorder before it arose, but only blamed him after the disaster had already occurred, saying that not measuring one's strength indeed led to calamity; once the disaster has come, there is really nothing to be done about it. This means there are indeed things that are truly helpless.

六五：鼎黃耳金鉉，利貞。居中以柔，能以通理，納乎剛正，故曰“黃耳金鉉，利貞”也。耳黃，則能納剛正以自舉也。[疏]正義曰：黃，中也。金，剛也。鉉所以貫鼎而舉之也。五為中位，故曰“黃耳”。應在九二，以柔納剛，故曰“金鉉”。所納剛正，故曰“利貞”也。

The Line Statement of the fifth line says: "The tripod has yellow ears and a golden crossbar; it is advantageous to maintain uprightness." The tripod has yellow ears and a metal crossbar, and it is advantageous to maintain uprightness. Wang Bi's commentary explains that the sixth line, which is in a flexible and harmonious condition, occupies the central position, thus being able to understand things thoroughly and accept the strong, upright, and correct one. Therefore, it is said, "The tripod has yellow ears and a golden crossbar; it is advantageous to maintain uprightness." The yellow ears of the tripod can accept the strong and upright thing to lift itself up. Kong Yingda further explains that "yellow" represents the center, "gold" represents strength, and "crossbar" is the horizontal bar that passes through the ears of the tripod to lift the tripod. The sixth line is in the central position of the upper trigram, so it is said "yellow ears"; it corresponds to the second line, which is flexible and harmonious, accepting the yang strength, so it is said "golden crossbar"; it accepts the yang line that is strong, upright, and correct, so it is said "advantageous to maintain uprightness."

《象》曰：“鼎黃耳”，中以為實也。以中為實，所受不妄也。[疏]正義曰：“中為實也”者，言六五“以中為實，所受不妄也”。

The Image Commentary says: "The 'yellow ear of the tripod' signifies that the center is regarded as the actual substance." Wang Bi's annotation explains that taking the middle path as one's own substance ensures that what is received will not be absurd or chaotic. Kong Yingda's commentary elaborates: "The phrase 'the middle is the actual substance' means that the sixth line in the fifth position 'takes the middle as its substance, and what it receives is not false' — by taking the middle path as its true content, therefore what it accepts is not false."

上九：鼎玉鉉，大吉，無不利。處鼎之終，鼎道之成也。居鼎之成，體剛履柔，用勁施鉉，以斯處上，高不誡亢，得夫剛柔之節，能舉其任者也。應不在一，則應所不舉，故曰“大吉，無不利”也。[疏]正義曰：“鼎玉鉉”者，玉者，堅剛而有潤者也。上九居鼎之終，鼎道之成，體剛處柔，則是用玉鉉以自舉者也，故曰“鼎玉鉉”也。“大吉，無不利”者，應不在一，即靡所不舉，故得“大吉”而“無不利”。

The text says: "The tripod is adorned with a jade crossbar; it is highly auspicious and beneficial in all respects." The tripod is paired with a jade crossbar, which brings great auspiciousness and no misfortune. Wang Bi's commentary explains that the upper ninth line is at the end of the hexagram of the tripod, which is the time when the principle of the tripod is fully realized. Occupying the position where the principle of the tripod has already been completed, the line is inherently strong and masculine but occupies a soft position. It uses a firm and strong substance as the crossbar. In this posture, it holds the upper position without reaching an extreme of arrogance. It has achieved the proper balance between strength and softness, thus being capable of shouldering this responsibility. Its correspondence is not limited to a single line, so whatever it responds to can be lifted up, hence it is said "highly auspicious and beneficial in all respects." Kong Yingda's commentary elaborates that "the tripod is adorned with a jade crossbar" refers to jade, which is a hard and strong yet warm and smooth substance. The upper ninth line is at the end of the hexagram of the tripod, where the principle of the tripod has already been completed. The line is inherently strong and masculine but occupies a soft position, thus using a jade crossbar to lift itself up, hence it is said "the tripod is adorned with a jade crossbar." As for "highly auspicious and beneficial in all respects," its correspondence is not limited to one line, so nothing cannot be lifted up, thus achieving "highly auspicious" and "beneficial in all respects."

《象》曰：玉鉉在上，剛柔節也。[疏]正義曰“剛柔節”者，以剛履柔，雖復在上，不為《乾》之“亢龍”，故曰“剛柔節”也。

The Image Commentary says: "Jade pendants are on top, indicating the proper balance between the strong and the yielding." Kong Yingda explains further that "proper balance between the strong and the yielding" refers to the fact that the line at the top is a strong, yang element occupying a yielding position. Although it is at the highest position, it does not become the "exalted dragon" of the upper line of the Qian hexagram. Therefore, it is said "proper balance between the strong and the yielding," meaning that both the strong and the yielding have their proper limits.

震下震上。震：亨。懼以成，則是以亨。[疏]正義曰：震，動也。此，由懼而獲通，所以震有亨德，故曰“震亨”也。

The hexagram Zhen consists of Zhen below and Zhen above, with two thunder trigrams overlapping. The hexagram statement says: "Zhen:亨." This means that movement brings smoothness. Wang Bi's commentary explains that because of vigilance and caution leading to accomplishment, it is possible to achieve smoothness. Kong Yingda's commentary elaborates: "Zhen" means movement. This hexagram achieves smoothness through vigilance and caution, so the hexagram Zhen possesses the virtue of smoothness, hence it is said "Zhen亨."

震來虩虩，笑言啞啞。震之為義，威至而後乃懼也，故曰“震來虩虩”，恐懼之貌也。震者，驚駭怠惰以肅解慢者也，故“震來虩虩，恐致福也。笑言啞啞，後有則也”。[疏]正義曰：“虩虩”，恐懼之貌也。“啞啞”，笑語之聲也。“震”之為用，天之威怒，所以肅整怠慢，故迅雷風烈，君子為之變容，施之於人事，則是威嚴之教行於天下也。故震之來也，莫不恐懼，故曰“震來虩虩”也。物既恐懼，不敢為非，保安其福，遂至笑語之盛，故曰“笑言啞啞”也。

The Hexagram Statement continues: "When the Thunder comes, people are frightened, but later they laugh and talk freely." When thunder strikes, everyone is frightened, but after it passes, they resume their usual talk and laughter. Wang Bi's commentary explains: "Zhen" signifies that people feel fear only after the power of the heavens has descended. Therefore, it is said, "When the Thunder comes, people are frightened." "Xu xu" describes the appearance of fear. The Thunder is used to alarm those who are lazy and to correct those who are disorderly with its solemnity. Therefore, the Commentary on the Judgment says, "When the Thunder comes, people are frightened, which may bring blessings. Later, they laugh and talk freely, indicating order has been established." Kong Yingda further explains: "Xu xu" refers to the appearance of fear, and "ya ya" refers to the sound of laughter and talk. The function of "Zhen" is the anger of Heaven, used to correct laziness and arrogance. Therefore, when encountering sudden thunder or fierce wind, the gentleman should also change his expression and be startled. In terms of human affairs, it refers to the authoritative commands of the sovereign being implemented throughout the land. Therefore, when the power of the Thunder comes, no one remains unafraid, hence it is said, "When the Thunder comes, people are frightened." Once people are frightened, they dare not commit improper actions, thus preserving their own blessings and eventually reaching a state of laughter and harmony, hence it is said, "Later, they laugh and talk freely."

震驚百里，不喪匕鬯。威震驚乎百里，則是可以不喪七鬯矣。匕，所以載鼎實；鬯，香酒，奉宗廟之盛也。

The Hexagram Statement also says: "A thunderous shock shakes a hundred miles, yet the sacrificial knife and wine do not fall." A thunderous force shakes an area a hundred miles wide, yet the one in charge of the sacrifice does not lose the knife and the wine. Wang Bi's commentary explains that if the power can shake an area a hundred miles away, then the knife and wine will not be lost. "Bi" is a vessel used to scoop out the sacrificial meat from the tripod, and "Chang" is a fragrant wine used in worship. Both are grand sacrificial offerings presented to the ancestral temple.

[疏]“震驚百里，不喪七鬯”。○正義曰：匕，所以載鼎實；鬯，香酒也。奉宗廟之盛者也。震卦施之於人，又為長子，長子則正體於上，將所傳重，出則撫軍，守則監國，威震驚於百里，可以奉承宗廟，彝器粢盛，守而不失也，故曰“震驚百里，不喪七鬯”。○注“威震驚乎百里”至“宗廟之盛也”。○正義曰：先儒皆云：雷之發聲，聞乎百里。故古帝王制國，公侯地方百里，故以象焉。竊謂天之震雷，不應止聞百里，蓋以古之啟土，百里為極。文王作《繇》在殷時，明長子威震於一國，故以“百里”言之也。

Kong Yingda's commentary explains the phrase "Zhengzhong bai li, bu sang bi chang": ○ Justification says: "Bi" is a vessel used to scoop and carry sacrificial meat from the cauldron, and "Chang" is a fragrant wine; both are grand offerings for ancestral temples. The hexagram Zhen, when applied to human affairs, also symbolizes the eldest son; the eldest son inherits the legitimate lineage and bears the responsibility of upholding the ancestral temple. When the king travels, he is led by the eldest son; when the king stays, the eldest son acts as regent. His authority can shake an area of a hundred li, allowing him to safeguard the ritual vessels and offerings of the ancestral temple without losing them, hence the saying "Zhengzhong bai li, bu sang bi chang." ○ The following explanation of Wang Bi's commentary from "Wei zhenzhong bai li" to "the grandeur of the ancestral temple": ○ Justification says: previous scholars all say that thunder can be heard as far as a hundred li away, so ancient emperors divided territories, with marquises and dukes governing areas of a hundred li in radius, taking their inspiration from this. I personally think that heavenly thunder should not only reach a hundred li; probably it was because in ancient times, the territory was limited to a hundred li. King Wen composed the line statements of the hexagrams during the Shang dynasty, intending to show the authority of the eldest son shaking the entire country, so he used "a hundred li" to express this.

“匕所以載鼎實，鬯香酒”者，陸績云：“匕者棘匕，橈鼎之器。”先儒皆云：匕形似畢，但不兩岐耳。以棘木為之，長三尺，刊柄與末。《詩》云“有捄棘匕”是也。用棘者，取其赤心之義。祭祀之禮，先烹牢於鑊，既納諸鼎而加冪焉。將薦乃舉冪，而以匕出之，升於俎上，故曰“匕所以載鼎實”也。鬯者，鄭玄之義，則為秬黍之酒，其氣調暢，故謂之“鬯”。《詩傳》則為鬯是香草。案：王度《記》云：“天子鬯，諸侯薰，大夫蘭。”以例而言之，則鬯是草明矣。今特言“匕鬯”者，鄭玄云：“人君於祭祀之禮，尚牲薦鬯而巳，其餘不足觀也。”

The commentary continues to explain the annotation "the spoon is used to carry the contents of the tripod, and the鬯 is a fragrant wine": Lu Ji said, "The spoon is the 'ji bi', a tool used to stir the contents in the tripod." Previous scholars all said that the shape of the spoon is like the 'bi' which is a fork-like tool, but without the two prongs at the end. It is made of the wood of the 'ji' tree, three feet long, with the handle and the end carefully carved. The "having a curved long ji spoon" mentioned in the Book of Poetry refers to this. The reason for using the wood of the 'ji' tree is to take its heartwood which is red in color, symbolizing a sincere heart. The ritual of worship is: first cook the sacrificial animal in a large cauldron, then transfer it into the tripod and cover it with a cloth. When it is time to present it, the cloth is removed, and the spoon is used to take the cooked animal out and place it on the altar. Therefore, it is said "the spoon is used to carry the contents of the tripod." As for "鬯", according to Zheng Xuan's explanation, it is wine made from black millet, with a harmonious and pleasant fragrance, hence the name "鬯"; the Commentary on Poetry, however, considers "鬯" to be a fragrant herb. According to Wang Du's Records, "the Son of Heaven uses鬯, the feudal lords use xun, and the officials use lan." According to this pattern, it is clear that "鬯" refers to an herb. Here, only "bi and鬯" are mentioned because Zheng Xuan said, "In the ritual of worship, the sovereign values only the presentation of the sacrificial animal and the offering of the鬯; other things are not worth mentioning specially."

《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。威靈驚乎百里，則惰者懼於近也。

The Commentary on the Judgment says: "Zhen, Heng. 'Zhen lai xi xi,' fear brings good fortune. 'Xiao yan ya ya,' after that, there is a standard to follow. 'Zhen jing bai li,' the shock reaches a hundred li, causing fear among those far away and alarm among those nearby." Zhen means movement and Heng means smooth passage; when thunder comes, all are startled and fearful, but this fear brings good fortune. Afterward, they can speak and laugh freely because they have established a standard for their conduct. The shock extends over a hundred li, causing alarm among those far away and fear among those nearby. Wang Bi's commentary explains that when the power and authority of the thunder reach a hundred li away, the lazy people nearby become even more fearful.

[疏]“《彖》曰震亨”至“懼邇也”。○正義曰：“震亨”者，卦之名德。但舉《經》而不釋名德所由者，正明由懼得通，故曰“震亨”，更無他義。或本無此二字。“震來虩虩，恐致福也”者，威震之來，初雖恐懼，能因懼自修，所以致福也。”笑言啞啞，後有則也”者，因前恐懼自修，未敢寬逸，致福之後，方有“笑言”。以曾經戒懼，不敢失則，必時然後言，樂然後笑，故曰“笑言啞啞，後有則也”。“震驚百里，驚遠而懼邇”者，言威震驚於百里之遠，則惰者恐懼於近也。

Kong Yingda's commentary explains the passage from the Commentary on the Judgment "Zhen Heng" to "Ju Er Ye": ○ Justification says: "Zhen Heng" refers to the name and virtue of the hexagram. The Commentary on the Judgment only cites the text without explaining the origin of this name and virtue, which is meant to indicate that it is achieved solely through vigilance and caution, hence saying "Zhen Heng," with no other meaning; some editions do not include the words "Zhen Heng." The phrase "Zhen Lai Xi Xi, Kong Zhi Fu Ye" means that although fear arises at the initial arrival of the shock, it can lead to blessings because of self-reflection through fear. The phrase "Xiao Yan Ya Ya, Hou You Ze Ye" means that after having been cautious and self-disciplined earlier, one does not relax, and only after receiving blessings can one speak and laugh; because one has been cautious before, one does not lose the standard, and thus speaks and laughs only when appropriate, hence saying "Xiao Yan Ya Ya, Hou You Ze Ye." The phrase "Zhen Jing Bai Li, Jing Yuan Er Ju Er" means that the shock can reach a hundred miles, so those who are lazy at a distance will naturally be frightened, and those nearby will also feel fear.

出，可以守宗廟社稷，以為祭主也。明所以堪長子之義也。“不喪匕鬯”，則巳“出可以守宗廟”。[疏]“出可以守宗廟”至“為祭主也”。○正義曰：釋“不喪匕鬯”之義也。出，謂君出巡狩等事也。君出，則長子留守宗廟社稷，攝祭主之禮事也。○注“巳出”。○正義曰：“巳出”謂君也。

The Commentary on the Judgment continues: “When going out, he can guard the ancestral temple and state granary, serving as the chief priest.” -- When the king goes out, the eldest son can remain to guard the ancestral temple and state granary, acting as the chief priest. Wang Bi’s annotation explains: this illustrates the reason why the eldest son is capable of bearing the responsibility of succession; since he can “not lose the ritual vessel and wine,” when the king goes out, he “can guard the ancestral temple.” Kong Yingda’s commentary explains the transition from “when going out he can guard the ancestral temple” to “as the chief priest”: ○Correct Meaning says: this explains the meaning of “not losing the ritual vessel and wine.” “Going out” refers to the king’s departure for a state inspection tour; when the king goes out, the eldest son remains to guard the ancestral temple and state granary, performing the duties of the chief priest. ○ Below, the explanation of the two characters 「巳出」 in the annotation: ○Correct Meaning says: 「巳」 refers to the king.

《象》曰：洊雷，震。君子以恐懼脩省。[疏]正義曰：洊者，重也，因仍也。雷相因仍，乃為威震也。此是重震之卦，故曰“洊雷震”也。“君子以恐懼修省”者，君子恆自戰戰兢兢，不敢懈惰，今見天之怒，畏雷之威，彌自脩身省察己過，故曰“君子以恐懼脩省”也。

The Image Commentary says: "Recurring thunder, shaking. The superior man thus is filled with awe and undertakes self-cultivation and self-examination." Thunder sounds repeatedly, which is the nature of the Shaking hexagram. The superior man, seeing this, feels fear and thus cultivates himself and examines his faults. Kong Yingda explains further: "Recurring" means overlapping and continuing one after another. When thunder sounds one after another, it becomes a powerful shaking. This hexagram consists of two Shaking trigrams stacked together, hence it is called "Recurring Thunder Shaking." The phrase "the superior man thus is filled with awe and undertakes self-cultivation and self-examination" means that the superior man is always cautious and diligent, never slackening. Now, upon seeing heaven's anger and fearing the power of thunder, he becomes even more devoted to self-cultivation and self-examination. Hence, it is said, "the superior man thus is filled with awe and undertakes self-cultivation and self-examination."

初九：“震來虩虩”，後“笑言啞啞”，吉。體夫剛德，為卦之先，能以恐懼脩其德也。[疏]正義曰：初九剛陽之德，為一卦之先，剛則不闇於幾，先則能有前識。故處震驚之始，能以恐懼自脩，而獲其吉，故曰“震來虩虩，後笑言啞啞，吉”。此爻辭兩句，既與卦同，《象》辭釋之，又與《彖》不異者，蓋卦主威震之功，令物恐懼致福，爻論遇震而懼、脩省致福之人，卦則自震言人，爻則據人威震，所說雖殊，其事一也。所以爻卦二辭，本未俱等，其猶《屯卦》初九，與卦俱稱“利建侯”。然卦則凡舉屯時，宜其有所封建，爻則“以貴下賤”，則是堪建之人，此《震》之初九，亦其類也。

The line statement of the first line, "Initial Nine," says: "When there is a sudden shock, one is frightened, but later one speaks joyfully and harmoniously, which is auspicious." Wang Bi's commentary explains that the "Initial Nine" possesses the virtue of yang strength, and being at the beginning of the hexagram, it can cultivate its virtue through vigilance and caution. Kong Yingda's commentary elaborates that the "Initial Nine" has the virtue of yang strength and brightness, and being at the beginning of the hexagram, it does not fail to notice the initial signs of things, and being first allows it to foresee matters in advance. Therefore, being at the beginning of a shock, it can cultivate itself through fear, thus attaining auspiciousness, hence the statement "When there is a sudden shock, one is frightened, but later one speaks joyfully and harmoniously, which is auspicious." The two sentences of this line statement are the same as the hexagram statement, and the explanation in the Image Commentary is the same as that in the Commentary on the Judgment. This is because: the hexagram statement focuses on the effect of the shock, causing all things to be frightened and thus bringing good fortune; the line statement discusses the person who encounters a shock, becomes fearful, cultivates himself, and thus attains good fortune. The hexagram speaks of people from the perspective of "shock," while the line speaks of people from the perspective of being subjected to the shock. Although the angle of discussion is different, they are speaking of the same matter, so the expressions in the line statement and the hexagram statement are entirely consistent. This is similar to the "Initial Nine" in the "Zun" hexagram, which also uses the phrase "favorable for establishing a feudal lord": the hexagram statement generally refers to the need to establish feudal lords during the time of difficulty, while the line statement refers to the "Initial Nine" being able to "humbly accept the lowly," thus being a suitable person for receiving a fiefdom. The "Initial Nine" in the "Zhen" hexagram also belongs to this category.

《象》曰：“震來虩虩，恐致福也。笑言啞啞，後有則也。”六二：震來厲，億喪貝。躋于九陵，勿逐，七日得。“震”之為義，威駭怠懈，肅整惰慢者也。初幹其任而二乘之，“震來”則危，喪其資貨，亡其所處矣，故曰“震來厲，億喪貝”。億，辭也。貝，資貨、糧用之屬也。犯逆受戮，無應而行，行無所舍。威嚴大行，物莫之納，無糧而走。雖復超越陵險，必困於窮匱，不過七日，故曰“勿逐，七日得”也。

The Image Commentary says: "When thunder comes with a terrifying sound, it is a warning that may bring good fortune. When there is laughter and joy, it indicates that there will be a model to follow." The text is the same as in the Commentary on the Judgment. The line statement for the second line says: "When thunder comes, there is danger; one loses treasure. One ascends to the high mountains, and need not pursue it; it will be found within seven days." When thunder strikes, there is danger, and one loses money; one climbs to the high mountains, and need not chase after it, for it will be recovered within seven days. Wang Bi's commentary explains: "Thunder" signifies using authority to alarm the slack-minded and to correct the lazy. The initial line bears the responsibility of the shock, but the second line is above it. When the shock comes, there is danger, and one loses one's treasure and one's place of safety. Therefore, it says, "When thunder comes, there is danger; one loses treasure." "Yi" is a grammatical particle; "Bei" refers to wealth, food, and other necessities. The second line transgresses and incurs punishment, yet it goes out without a corresponding line, and has nowhere to rest while traveling. Authority is greatly exerted, and no one is willing to accept it. Without food, one must flee, and even if one crosses mountains and dangerous terrain, one will certainly be in dire straits and unable to survive for seven days. Therefore, it says, "Need not pursue it; it will be found within seven days."

[疏]“六二震來厲億”至“勿逐七日得”。○正義曰：“震來厲，億喪貝”者，“億，辭也。貝，資貨糧用之屬”。震之為用，本威惰慢者也。初九以剛處下，聞震而懼，恐而致福，即是有德之人。六二以陰賤之體，不能敬於剛陽，尊其有得，而反乘之，是傲尊陵貴，為天所誅。震來則有危亡，喪其資貨，故曰“震來厲，億喪貝”也。“躋于九陵，勿逐，七日得”者，躋，升也。“犯逆受戮，無應而行，行無所舍。威嚴大行，物莫之納”。既喪資貨，“無糧而走，雖復超越陵險，必困於窮匱，不過七日”，為有司所獲矣，故曰“躋于九陵，勿逐，七日得”。

Kong Yingda's commentary explains from "Six in the Second, Zhen comes and is dangerous, loss of wealth" to "Do not pursue, after seven days it will be obtained": ○ Justification says: what is meant by "Zhen comes and is dangerous, loss of wealth" is that "yi is a term of speech, and 'bei' refers to wealth, goods, and supplies." "Yi" is an interjection, and "bei" refers to wealth and supplies. The function of Zhen is originally to use authority to deal with those who are slack and arrogant. Initially, Nine at the Beginning, with a strong yang in the lower position, upon hearing the thunder, is cautious and fearful, and thus brings about good fortune, which is the way of a virtuous person. Six in the Second, with a weak and low yin nature, fails to respect the strong yang and does not honor the virtuous, but instead sits on top of it, which is being arrogant and bullying the superior, and thus will be punished by heaven. When the power of Zhen comes, there is danger and loss of wealth, so it is said "Zhen comes and is dangerous, loss of wealth." What is meant by "ascend to the nine hills, do not pursue, after seven days it will be obtained" is that "ji" means to ascend. "Offending and being punished, going without a response, traveling without a place to rest. Authority is greatly enforced, and nothing accepts it." Offending and being punished, going without a response, traveling without a place to rest. Authority is greatly enforced, and nothing accepts it. After losing wealth, "without food and running, even if one crosses mountains and dangers, one will certainly be exhausted by lack of resources, not more than seven days," and thus will be captured by the officials in charge, so it is said "ascend to the nine hills, do not pursue, after seven days it will be obtained."

《象》曰：“震來厲”，乘剛也。[疏]正義曰：“乘剛也”者，只為乘於剛陽，所以犯逆受戮也。

The Image Commentary says: "When the Thunder comes, it is dangerous." Kong Yingda explains further that the phrase "it is dangerous" is because the second line is riding on top of a yang line, thus leading to a situation of offending and suffering punishment.

六三：震蘇蘇，震行無眚。不當其位，位非所處，故懼“蘇蘇”也。而無乘剛之逆，故可以懼行而“無眚”也。[疏]“六三震蘇蘇，震行無眚”。○正義曰：蘇蘇，畏懼不安之貌。六三居不當位，故震懼而“蘇蘇”然也。雖不當位，而無乘剛之逆，故可以懼行而無災眚也。故曰“震蘇蘇，震行無眚”也。○注“故懼”。○正義曰：驗《注》以訓震為懼，蓋懼不自為懼，由震故懼也。自下爻辭，皆以震言懼也。

The line statement of the third line says: "Zhen Su Su, Zhen Xing Wu Sheng." This means that under the influence of movement, the mind is restless and uneasy, yet in the midst of fear, action is taken without calamity. Wang Bi's commentary explains that the sixth line in the third position, being a yin line in a yang position and not in the proper place, experiences fear and thus appears "Su Su" (restless and uneasy). However, since it does not act against the yang, it can act with caution and thus "wu sheng" (without calamity). Kong Yingda's commentary explains "Zhen Su Su, Zhen Xing Wu Sheng" as follows: ○ Justification says: "Su Su" refers to the state of fear and unease. The sixth line in the third position is in an improper place, hence it experiences trembling and appears "Su Su." Although it is in an improper position, it does not act against the yang, so it can act with caution and thus will not suffer calamity, hence it is said "Zhen Su Su, Zhen Xing Wu Sheng." ○ Below is an explanation of the two characters "gu ju" (hence fear) in the commentary: ○ Justification says: Comparing with Wang Bi's commentary, "Zhen" is interpreted as "ju" (fear). Fear is not without cause, but arises due to the movement. From this line onwards, the line statements all use the character "Zhen" to express "ju" (fear).

《象》曰：“震蘇蘇”，位不當也。[疏]正義曰：“位不當”者，其猶竊位者，遇威嚴之世，不能自安也。

The Image Commentary says: "Zhen Su Su" means the position is not appropriate. Kong Yingda explains that "position not appropriate" refers to someone who occupies a position they are not suited for, encountering a time of strict authority, and thus cannot rest in peace.

九四：震遂泥。處四陰之中，居恐懼之時，為眾陰之主，宜勇其身，以安於眾。若其震也。遂困難矣。履夫不正不能除恐，使物安已，德未光也。[疏]正義曰：九四處四陰之中，“為眾陰之主”，當恐懼之時，“宜勇其身，以安於眾”。若其自懷震懼，則遂滯溺而困難矣，故曰“震遂泥”也。然四失位違中，則是有罪自懼，遂沈泥者也。

The line statement of the fourth line says: "Shaking, it becomes mired." —— In the midst of shaking, it finally gets stuck in mud. Wang Bi's commentary explains that the nine in the fourth line is located among four yin lines, at a time when everyone is afraid. As the master of all the yin lines, it should strengthen itself to stabilize the people. If even it becomes fearful, it will fall into difficulties. Its position is not correct, so it cannot eliminate fear for others or stabilize things under itself, thus its virtue is not yet great. Kong Yingda further explains that the nine in the fourth line is located among four yin lines, "as the master of all the yin lines," at a time of fear, "it should be brave and stabilize the people." If it itself is also afraid, it will be stuck and sink into trouble, hence the statement "Shaking, it becomes mired." And since the nine in the fourth line is out of position and not in the center, it is someone who has faults in itself and thus becomes fearful, leading to being mired in mud.

《象》曰：“震遂泥”未光也。[疏]正義曰：“未光也”者，身既不正，不能除恐，使物安己，是道德未能光大也。

The Image Commentary says: "Zhen Sui Ni," meaning that it is not yet bright. Kong Yingda explains further that "not yet bright" refers to the fact that the Nine in the Fourth line is not upright, so it cannot remove people's fears or bring stability to the people, which indicates that its virtue is not yet extensive.

六五：震往來厲，意無喪，有事。往則無應，來則乘剛，恐而往來，不免於危。夫處震之時，而得尊位，斯乃有事之機也。而懼往來，將喪其事，故曰“億無喪，有事也”。[疏]正義曰：“震往來厲”者，六五“往則無應，來則乘剛，恐而往來，不免於咎”，故曰“震往來厲”也。“億無喪有事”者，“夫處震之時，而得尊位，斯乃有事之機”，而懼以往來，“將喪其事”，故戒之曰“億無喪，有事”也。

The line statement of the fifth line says: "Zhen comes and goes with danger; do not lose what you should do." The character "yi" in the text is interpreted by Wang Bi's commentary and Kong Yingda's annotations as "yi," which is a grammatical particle. Wang Bi explains that when the sixth line in the fifth position moves forward, there is no corresponding line; when it comes back, it is on top of a yang line, and it fears and moves back and forth, inevitably facing danger. Being in a time of movement and change while occupying a high position is precisely a critical time for action. If one only fears moving back and forth, it will lead to losing what should be done, hence the statement "yi wu sang, you shi." Kong Yingda elaborates that "Zhen comes and goes with danger" refers to the fact that when the sixth line in the fifth position moves forward, there is no corresponding line; when it comes back, it is on top of a yang line, and it fears and moves back and forth, inevitably facing blame. Therefore, it is said "Zhen comes and goes with danger." As for "yi wu sang, you shi," it means "when one is in a time of movement and occupies a high position, this is the time for action." Being in a time of movement and occupying a high position is precisely the time for action, but if one is afraid and moves back and forth, it will lead to losing what should be done, so it warns "yi wu sang, you shi."

《象》曰：“震往來厲”，危行也。其事在中，大無喪也。大則無喪，往來乃危也。[疏]正義曰：“危行也”者，懷懼往來，是致危之行。“其事在中，大無喪也”者，六五居尊，當有其事，在於中位，得建大功。若守中建大，則“無喪有事”。若恐懼往來，則致危無功也。

The Image Commentary says: " 'Zhen comes and goes with danger,' meaning to act with caution. The matter is in the center, so there will be no loss." Wang Bi's annotation explains that if one can hold fast to the great path, there will be no loss; but if one only focuses on coming and going, there will be danger. Kong Yingda further explains that "dangerous action" refers to moving about with fear, which is a dangerous behavior. As for "the matter is in the center, so there will be no loss," the sixth line in the fifth position holds a noble position and should take action, and it is also in the central position of the upper trigram. Thus, it can achieve great accomplishments. If one maintains the middle path and establishes great achievements, it is "no loss and with affairs," not losing the matter. But if one only fears and moves about, it brings danger and no results.

上六：震索索，視矍矍，征凶。震不于其躬，于其鄰，無咎。婚媾有言。處震之極，極震者也。居震之極，求中未得，故懼而“索索”，視而“矍矍”，無所安親也。已處動極而復征焉，凶其宜也。若恐非已造，彼動故懼，懼鄰而戒，合於備預，故“無咎”也。極懼相疑，故雖“婚媾”而“有言”也。

The line statement of the sixth line at the top says: "Shaking, trembling, looking about anxiously, traveling is dangerous. The shaking does not affect oneself but others nearby, thus there is no blame. Even among marriage alliances, there are words spoken." In a state of shaking, the mind is trembling and the eyes are anxiously looking around, traveling brings danger. The shaking does not affect oneself but others nearby, so there is no blame. However, even among marriage alliances, there are still some remarks. Wang Bi's commentary explains that the sixth line at the top is at the extreme of the Zhen hexagram, representing someone who has reached the peak of shaking. Being at the extreme of shaking, one cannot find the middle path, thus feeling fear and trembling, looking about anxiously, with no place to rely on. Already at the extreme of movement, yet still traveling, danger is inevitable. If the fear is not self-inflicted but caused by others' actions, leading to one's own caution, this is in line with the principle of prior prevention, thus there is no blame. When fear reaches its peak, mutual suspicion arises, so even among marriage alliances, there are inevitably some remarks.

[疏]“上六震索索”至“婚媾有言”。○正義曰：“震索索，視矍矍”者，索索，心不安之貌，矍矍，視不專之容。上六處震之極，極震者也。既居震位，欲求中理以自安而未能得，“故懼而索索，視而矍矍，無所安親”。“征凶”者，夫“處動懼之極而復征焉，凶其宜也”，故曰“征凶”也。“震不于其躬，于其鄰，無咎”者，若恐非己造，彼動故懼，懼鄰而戒，合於備豫，則得無咎，故曰“震不于其躬，于其鄰，無咎”也。“婚媾有言”者，居極懼之地，雖復婚媾相結，亦不能無相疑之言，故曰“婚媾有言”也。

Kong Yingda's commentary explains the passage from "Shang Liu Zhen Suo Suo" to "Hun Gou You Yan": ○ Justification says: The phrase "Zhen Suo Suo, Shi Jue Jue" refers to a state of inner unease and a restless gaze. "Suo Suo" describes an anxious state of mind, while "Jue Jue" describes a look of uncertainty. Shang Liu is at the top of the Zhen hexagram, representing someone who has reached the extreme of Zhen (Thunder). Since it is in a position of movement and agitation, it seeks to find the principle of the center and correctness but fails to do so, thus feeling fear and anxiety, looking around nervously, and having no place to rely on. Therefore, it is trembling with fear and looking about in alarm, with nowhere to find security or attachment. The phrase "Zheng Xiong" means that when one is already at the extreme of movement and fear, and then goes out again, danger is inevitable. Therefore, it is said "Zheng Xiong." The phrase "Zhen Bu Yu Qi Gong, Yu Qi Lin, Wu Jiu" means that if the fear is not caused by oneself, but rather by others' actions causing one's fear, and if one is on guard because of the neighbor's movement, this conforms to the principle of prevention, thus resulting in no fault. Therefore, it is said "Zhen Bu Yu Qi Gong, Yu Qi Lin, Wu Jiu." The phrase "Hun Gou You Yan" means that when one is in an extremely fearful situation, even marital relatives cannot avoid suspicion and words of doubt, hence it is said "Hun Gou You Yan."

《象》曰：“震索索”中未得也。雖凶無咎，畏鄰戒也。[疏]正義曰：“中未得也”者，猶言未得中也。“畏鄰戒也”者，畏鄰之動，懼而自戒，乃得“無咎”。

The Image Commentary says: " 'Zhen Suo Su' means that the middle is not yet attained. Although there is misfortune, there is no blame, because of the warning from the neighboring trigram." Kong Yingda elaborates that "the middle is not yet attained" means that the middle is not yet reached. "Because of the warning from the neighboring trigram" means that due to fear of the shaking affecting the neighboring trigram, one feels apprehension and self-restraint, thereby achieving "no blame."

艮下艮上。艮：其背，目無患也。[疏]正義曰：目者，能見之物，施止於面，則抑割所見，強隔其欲，是目見之所患。今施止於背，則“目無患也”。

The hexagram Gèn consists of two Gèn trigrams, one above the other, representing two mountains stacked upon each other. The hexagram statement says: "Rest upon the back"—to stop at the back. Wang Bi's commentary explains that resting at the back means the eyes are free from trouble. Kong Yingda's exposition elaborates that the eyes are the organs used for seeing. If "rest" is applied to the face, it would mean suppressing and cutting off all that is seen, forcibly cutting off desires in the heart, which is precisely the harm caused by seeing external things. Now, if "rest" is applied to the back, which is a place that cannot see, then "the eyes have no trouble," and the eyes will not suffer from this harm.

不獲其身，所止在後，故不得其身也。行其庭，不見其人，相背故也。無咎。凡物對面而不相通，“否”之道也。艮者，止而不相交通之卦也。各止而不相與，何得無咎？唯不相見乃可也。施止於背，不隔物慾，得其所止也。背者，無見之物也。無見則自然靜止，靜止而無見，則“不獲其身”矣。“相背”者，雖近而不相見，故“行其庭，不見其人”也。夫施止不於無見，令物自然而止，而強止之，則奸邪並興，近而不相得則凶。其得“無咎”，“艮其背，不獲其身，行其庭，不見其人”故也。

The Hexagram Statement continues: "Not obtaining one's own body." Wang Bi's commentary explains: the place where one rests is behind, so one cannot see one's own body. The Hexagram Statement also says: "Walking through its courtyard, one does not see a person." Wang Bi's commentary explains: this is because of mutual opposition. The Hexagram Statement concludes with "No blame." Wang Bi's commentary explains: whenever people face each other but do not communicate, it is the closed-off way of the Hexagram of Obstruction. The Hexagram of Stillness is one of stopping and mutual non-communication. If each stops on its own and does not approach the other, how can there be no blame? Only when they do not see each other can there be no blame. Applying "stillness" to the back prevents the separation of desires between self and things, and achieves an appropriate place of rest. The back is a part that cannot see; not seeing naturally leads to stillness. Stillness and no sight result in "not obtaining one's own body." What is meant by "mutual opposition" is that although they are close, they cannot see each other, hence "walking through its courtyard, one does not see a person." If "stillness" is not applied to the unseen place, and instead one forcefully stops things, then wickedness will arise. When things are close but do not harmonize, there will be danger. This Hexagram can achieve "no blame" precisely because of "stillness on the back, not obtaining one's own body, walking through its courtyard, not seeing a person."

[疏]“艮其背不獲其身”至“無咎”。○正義曰：“艮其背，不獲其身，行其庭，不見其人，無咎”者，“艮，止也”，靜止之義，此是象山之卦，其以“艮”為名。施之於人，則是止物之情，防其動欲，故謂之止。“艮其背”者，此明施止之所也。施止得所，則其道易成，施止不得其所，則其功難成，故《老子》曰：“不見可欲，使心不亂也。”“背者，無見之物也。”夫“無見則自然靜止”。夫欲防止之法，宜防其未兆。既兆而止，則傷物情，故施止於無見之所，則不隔物慾，得其所止也。

Kong Yingda's commentary explains the passage from "Gentle on the back, not obtaining the self" to "no blame": The correct interpretation says: Regarding "Gentle on the back, not obtaining the self, walking in the courtyard, not seeing the person, no blame," "Gentle means to stop," taking the meaning of quietness and rest. This is derived from the image of the mountain, hence the name "Gentle." Applied to human affairs, it refers to restraining external emotions that are stirred up by external things and preventing internal desires that arise within, hence called stopping. The phrase "Gentle on the back" points out the location where stopping is applied. If stopping is applied appropriately, the way of stopping is easily achieved; if stopping is applied inappropriately, the effect is difficult to achieve. Therefore, the Book of老子 says: "Not seeing what can cause desire, the mind will not be disturbed." — Not allowing people to see things that can provoke desire, the mind will not become confused. "The back is a part that cannot be seen," the back is a part that cannot be seen; "not seeing leads to natural stillness," not seeing naturally leads to quietness and rest. Generally, the method of prevention should be applied before any signs appear; if one waits until signs are already visible to stop, it will harm one's nature. Therefore, applying stopping to an unseen place does not lead to forcefully cutting off desires between things and oneself, but rather attains an appropriate place of rest.

若“施止於面”，則“對面而不相通”，強止其情，則“奸邪並興”，而有凶咎。止而無見，則所止在後，不與而相對。言有物對面而來，則情慾有私於己。既止在後，則是施止無見。所止無見，何見其身，故“不獲其身”。既“不獲其身”，則相背矣。相背者，雖近而不相見，故“行其庭，不見其人”。如此乃得“無咎”，故曰“艮其背，不獲其身，行其庭，不見其人，無咎”也。又若能止於未兆，則是治之於未萌，若對面不相交通，則是“否”之道也。但止其背，可得“無咎”也。

If "the stopping is applied to the face," meaning the stopping is applied to the face, then it is "facing each other but not communicating," facing each other yet not able to connect; forcing the suppression of human nature will lead to "evil and wicked things flourishing together," bringing about danger and mistakes. If the stopping is done without being seen, then the place of stopping is behind, not facing outward directly. This means: if there is an external thing coming face to face, desires will incline toward oneself; since the stopping is behind, it is applying the stopping to an unseen place. Since the place of stopping is unseen, how can one see one's own body? Therefore, it is said, "not obtaining one's own body." Once "not obtaining one's own body," it becomes opposite; those who are opposite though close to each other cannot see each other, so it is said, "walking through the courtyard, not seeing the person." Only in this way can one achieve "no blame," so it is said, "stopping the back, not obtaining one's own body, walking through the courtyard, not seeing the person, no blame." Furthermore, if the stopping is applied before any signs appear, it is to rectify before the disaster has even begun; if facing each other but not communicating, it becomes the way of the hexagram "Not" (Pu), which is blocked. If the stopping is only applied to the back, then one can achieve "no blame."

《彖》曰：艮，止也。時止則止，時行則行，動靜不失其時，其道光明。正道不可常用，必施於不可以行。適於其時，道乃光明也。[疏]“《彖》曰艮止也”至“其道光明”。○正義曰：“艮，止也”者，訓其名也。“時止則止，時行則行，動靜不失其時，其道光明”者，將釋施止有所光明，施止有時，凡物之動息，自各有時運。用止之法，不可為常，必須應時行止，然後其道乃得光明也。

The Commentary on the Judgment says: "Gèn means stopping. When the time comes to stop, stop; when the time comes to move, move. If movement and stillness do not miss their proper time, then its way is bright." Gèn means stopping; when it is appropriate to stop, stop; when it is appropriate to move, move; if movement and stillness do not miss their proper time, then its way is bright. Wang Bi's commentary explains that the way of stopping cannot be used as a constant method; it must be applied in situations where movement is not possible. Only when it conforms to the current situation will the way be bright. Kong Yingda's commentary explains from the Commentary on the Judgment "Gèn means stopping" to "its way is bright": ○ Justification says: "Gèn means stopping" is an explanation of the hexagram's name. "When the time comes to stop, stop; when the time comes to move, move; if movement and stillness do not miss their proper time, then its way is bright" is an explanation of why the method of stopping can have brightness: the application of stopping depends on the time. All things have their own appropriate time for activity and rest; the use of "stopping" cannot be fixed; it must be decided according to the current situation whether to move or stop, and then its way can be bright.

艮其止，止其所也。易背曰止，以明背即止也。施止不可於面，施背乃可也。施止於止，不施止於行，得其所矣，故曰“艮其止，止其所”也。[疏]正義曰：此釋施止之所也。“艮其止”者，疊《經》文“艮其背”也。“易背曰止，以明背”者，無見之物，即是可止之所也。既時止即宜止，時行則行，所以施止須是所。“艮”既訓止，今言“艮其止”，是止其所止也，故曰“艮其止，止其所”也。

The Commentary on the Judgment continues: "Geng qi zhi, zhi qi suo ye." - To stop at the place where one should stop is to stop at the proper place. Wang Bi's annotation explains that the Commentary on the Judgment replaces the character "bei" (back) with "zhi" (stop), to indicate that "bei" is equivalent to "zhi." Stopping should not be applied to the face, but rather to the back. Applying stopping at the proper place and not at the place where one should move is to be in the right place, hence it says "Geng qi zhi, zhi qi suo." Kong Yingda's commentary elaborates that this explains the appropriate place for applying stopping. "Geng qi zhi" is a restatement of the original text's "Geng qi bei." "Yi bei yue zhi, yi ming bei" - changing "bei" to "zhi" is used to indicate that the back is a part that cannot see, hence a suitable place for stopping. Since one should stop when it is time to stop and move when it is time to move, the application of stopping must be accurately placed. Since "Geng" is interpreted as "stop," saying "Geng qi zhi" means stopping at the proper place, hence it says "Geng qi zhi, zhi qi suo."

上下敵應，不相與也。是以不獲其身。“行其庭，不見其人，無咎”也。[疏]正義曰：“上下敵應，不相與也”者，此就六爻皆不相應，釋艮卦之名，又釋“不獲其身”以下之義。凡應者，一陰一陽，二體不敵。今上下之位，雖復相當，而爻皆峙敵，不相交與，故曰“上下敵應，不相與”也。然八純之卦皆六爻不應，何獨於此言之者，謂此卦既止而不加交，又峙而不應，與“止”義相協，故兼此以明之也。是以“不獲其身，行其庭，不見其人，無咎也”者，此舉《經》文以結之，明相與而止之，則“無咎”也。

The Commentary on the Judgment also says: "The upper and lower parts are in opposition and do not correspond, thus not obtaining their own bodies. 'Walking through his courtyard, one does not see the person, thus there is no blame.' " Kong Yingda explains further that the phrase "the upper and lower parts are in opposition and do not correspond, thus not interacting" refers to the explanation of the name of the mountain (Gèn) hexagram, and also explains the meaning of "not obtaining their own bodies" and onwards. When there is correspondence, it must be one yin and one yang, with the nature of the two lines not being in opposition. Now, although the upper and lower positions are corresponding, each line is of the same nature, facing each other in opposition, and not interacting or being close. Therefore, it is said, "the upper and lower parts are in opposition and do not correspond." However, all eight pure hexagrams have their six lines not corresponding. Why is this specifically mentioned here? Because this hexagram is both stopping and not interacting, and opposing and not corresponding, which exactly matches the meaning of "stop." Therefore, it is mentioned together to explain it. The phrase "thus not obtaining their own bodies, walking through his courtyard, one does not see the person, thus there is no blame" is quoting the classic text to conclude, indicating that when the upper and lower parts are opposite and each stops, there will be "no blame."

《象》曰：兼山，艮，君子以思，不出其位。各止其所，不侵官也。[疏]正義曰：“兼山艮”者，兩山義重，謂之“兼山”也，直置一山，巳能鎮止。今兩山重疊，止義彌大，故曰“兼山艮”也。“君子以思，不出其位”者，止之為義，各止其所。故君子於此之時，思慮所及，不出其已位也。

The Image Commentary says: "Two mountains overlapping, forming the mountain trigram (Gen); the gentleman thus reflects and does not exceed his position." When two mountains overlap, it forms the trigram Gen; the gentleman, by observing this, reflects and does not go beyond his proper position. Wang Bi's commentary explains that each stays in its proper place without encroaching on another's authority. Kong Yingda's commentary elaborates: "The term 'dou shan gen' refers to two mountains overlapping, meaning 'overlapping mountains.' A single mountain is already sufficient to stop people, but when two mountains overlap, the meaning of stopping becomes even more profound, hence 'dou shan gen.' As for 'the gentleman thus reflects and does not exceed his position,' the meaning of 'stopping' is that each stays in its proper place. Therefore, at such a time, the gentleman's reflections do not go beyond his proper position."

初六：艮其趾，無咎，利永貞。處止之初，行無所之，故止其趾，乃得“無咎”；至靜而定，故利永貞。[疏]正義曰：“艮其趾，無咎”者，趾，足也，初處體下，故謂之足。居止之初，行無所適，止其足而不行，乃得無咎。故曰“艮其趾，無咎”也。“利永貞”者，靜止之初，不可以躁動，故利在“永貞”也。

The line statement of the first line says: "Gentle the toe, no blame, advantageous to maintain constancy." Wang Bi explains that the initial line is at the beginning of stillness, with nowhere to go forward, so by stilling the toe, there is "no blame"; it is extremely quiet and stable, so it is advantageous to maintain constancy. Kong Yingda elaborates that "Gentle the toe, no blame" refers to the toe, which is the foot. The initial line is at the very bottom of the hexagram, hence called the foot. It is at the beginning of stillness, with nowhere to go forward, so by stilling the foot and not moving forward, there is no blame, hence "Gentle the toe, no blame." As for "advantageous to maintain constancy," the beginning of quiet stillness should not be restless, so the advantage lies in "maintaining constancy," which is to hold fast to the correct path for a long time.

《象》曰：“艮其趾”，未失正也。[疏]正義曰：“未失正也”者，行則有咎，止則不失其正，釋所以“利永貞”。

The Image Commentary says: " 'Stopping the foot' indicates that one has not lost the correct path." Kong Yingda explains that "not losing the correct path" means that if the initial line moves, it would be a mistake, but if it remains still, it does not lose its proper course; this explains why the Line Statement says "favorable to maintain perseverance in the correct path."

六二：艮其腓，不拯其隨，其心不快。隨謂趾也。止其腓，故其趾不拯也。腓體躁而處止，而不得拯其隨，又不能退聽安靜，故“其心不快”也。[疏]正義曰：“艮其腓，不拯其隨”者，腓，腸也。在足之上。腓體或屈或伸，躁動之物，腓動則足隨之，故謂足為隨。拯，舉也，今既施止於腓，腓不得動，則足無拯舉，故曰“艮其腓，不拯其隨”也。“其心不快”者，腓是躁動之物，而強心之，貪進而不得動，則情與質乖也，故曰“其心不快”。此爻明施止不得其所也。

The line statement of the second line says: "Stop the calf muscle, but do not lift the foot, so the mind is not at ease." Wang Bi explains that "follow" refers to the toes. When the calf muscle is stopped, the toes cannot be lifted. The calf muscle is a naturally active part of the body, but it is forced to stop, so it cannot lift the foot or retreat quietly. Therefore, "the mind is not at ease." Kong Yingda elaborates that "stop the calf muscle, but do not lift the foot" refers to the calf muscle, which is the muscle on the lower leg, located above the foot. The calf muscle is naturally flexible and active; when it moves, the foot follows, so the foot is called "follow." "Lift" means to raise. Now that the stopping is applied to the calf muscle, the calf muscle cannot move, so the foot cannot be lifted. Therefore, it is said, "stop the calf muscle, but do not lift the foot." As for "the mind is not at ease," the calf muscle is naturally restless, but it is forced to stop. It wants to move forward but is unable to, so its nature and condition are in conflict, hence "the mind is not at ease." This line indicates that applying stopping is not done in the right place.

《象》曰：“不拯其隨”，未退聽也。[疏]正義曰：“未退聽也”者，聽，從也，既不能拯動，又不能靜退聽從其見止之命，所以“其心不快”矣。

The Image Commentary says: "Not rescuing its following," means it has not yet retreated and obeyed. Kong Yingda elaborates that "not yet retreated and obeyed" refers to "obey" meaning to comply. Since the Second line is neither able to lift its foot to move it nor able to calmly retreat and comply with the command to stop, therefore "its heart is not pleased," meaning its mind is not at ease.

九三：艮其限，列其夤，厲薰心。限，身之中也。三當兩象之中，故曰“艮其限”。夤，當中脊之肉也。止加其身，中體而分，故“列其夤”而憂危薰心也。“艮”之為義，各止於其所，上下不相與，至中則列矣。列加其夤，危莫甚焉。危亡之憂，乃薰灼其心也。施止體中，其體分焉。體分兩主，大器喪矣。

The line statement of the third line says: "Gèn qí xiàn, liè qí yín, lì xūn xīn." — stopping at the waist, tearing the flesh between the spine, danger like fire burning the heart. Wang Bi's commentary explains: "Xiàn" refers to the middle part of the body; the third line is exactly in the middle of the upper and lower trigrams, so it says "Gèn qí xiàn." "Yín" refers to the flesh on both sides of the central spine. Applying stopping at the middle part of the body causes the whole body to split in two, hence "liè qí yín" and danger burning the heart. The meaning of "Gèn" is that each part stops at its own position, upper and lower not approaching each other; continuing until the center of the body causes a split. The split occurs on the flesh between the spine, and there is no greater danger than this, so the fear of peril burns his heart. Applying stopping at the middle part of the body causes the body to split; one body belonging to two masters, great things like state and body are thus lost.

[疏]“九三艮其限”至“厲薰心”。○正義曰：限，身之中，人帶之處，言三當兩象之中，故謂之限。施止於限，故曰“艮其限”也。夤，當中脊之肉也。薰，燒灼也。既止加其身之中，則上下不通之義也，是分列其夤。夤既分列，身將喪亡，故憂危之切，薰灼其心矣。然則君臣共治，大體若身，大體不通，則君臣不接，君臣不接，則上下離心，列夤則身亡，離心則國喪，故曰“列其夤，厲薰心”。○注“體分兩主，大器喪矣”。○正義曰：“體分兩主大器喪矣”者，大器謂國與身也。此爻亦明施止不得其所也。

Kong Yingda's commentary explains from "Nine in the Third,艮 its limit" to "dangerous and burning in the heart": ○ Justification says: "Limit" refers to the middle part of the body, that is, the part where a person ties a belt; since Nine in the Third is exactly in the middle between the upper and lower trigrams, it is called "limit." Applying the principle of stopping at the waist, it is said "艮 its limit." "Yin" refers to the flesh on both sides of the central spine, and "Xun" means burning. Since the principle of stopping is applied to the central part of the body, it means that the upper and lower parts are not connected, which is like splitting the flesh on both sides of the spine. Once the flesh on both sides of the spine is split, the body will die, so the feeling of worry and danger is very deep, like fire burning the heart. Thus, the sovereign and ministers jointly governing the country are like a single body: if the whole body is not connected, the sovereign and ministers cannot communicate; if the sovereign and ministers cannot communicate, the upper and lower parts will become separated. Splitting the flesh on both sides of the spine leads to the death of the body, and the separation of the upper and lower parts leads to the loss of the country, hence it is said "splitting its Yin, dangerous and burning in the heart." ○ The following explains Wang Bi's annotation "the body is divided by two masters, the great vessel is lost": ○ Justification says: "The body is divided by two masters, the great vessel is lost" refers to the country and the body as the "great vessel." This line also indicates that the application of the principle of stopping is not properly placed.

《象》曰：“艮其限”，危薰心也。六四：艮其身，無咎。中上稱身，履得其位，止求諸身，得其所處，故不陷於咎也。[疏]“六四，艮其身，無咎”。○正義曰：“艮其身，無咎”者，“中上稱身”。六四居止之時，已入上體，履得其位，止求諸身，不陷於咎，故曰“艮其身，無咎”也。求，責也。諸，之也。

The Image Commentary says: " 'Gaining rest on the limit,' signifies danger that affects the heart." The text of the fourth line states: "Gaining rest on the body, without blame." - Resting throughout the entire body, without fault. Wang Bi's commentary explains: The part of the body from the middle upwards is called "body." The fourth line, with a yin line in a yin position and in the proper place, seeks rest within itself, thus attaining an appropriate position and thus not falling into blame. Kong Yingda's commentary on "Gaining rest on the body, without blame" says: ○ Justification states: Regarding "Gaining rest on the body, without blame," the annotation says "the middle and above is called body." From the middle upwards is called the body. The fourth line is in the time of gaining rest, having already entered the body of the upper trigram, and being in a proper position, it seeks rest within itself, thus not falling into blame. Here, "seek" means to demand or require, and "zhū" is equivalent to "zhī yú."

《象》曰：“艮其身”，止諸躬也。自止其躬不分全體[疏]“《象》曰”至“止諸躬也”。○正義曰：“止諸躬也”者，躬猶身也，明能靜止其身，不為躁動也。○注“自止其躬不分全體”。○正義曰：艮卦總其兩體以為二身，兩體不分，乃謂之全，全乃謂之身。以九三居兩體之際，在於身中，未入上體，則是止於下體，不與上交，所以體分夤列。六四巳入上體，則非上下不接，故能總止其身不分全體。然則身是總名，而言“中上稱身”者何也？蓋至中則體分而身喪，入上體則不分而身全。九三施止於分體，故謂之“限”，六四施止於全體，故謂之“身”。非中上獨是其身，而中下非身也。

The Image Commentary says: "『Gèn qí shēn』, stopping within oneself." Wang Bi's annotation explains: stopping oneself, not allowing the entire body to split. Kong Yingda's commentary explains from this sentence in the Image Commentary to "stopping within oneself": ○ Justification says: what is meant by "stopping within oneself" is that "gōng" refers to the body, indicating that the sixth line in the fourth position can calmly stop itself without being restless. ○ Then explaining the annotation "stopping oneself without splitting the whole body": ○ Justification says: The Gèn hexagram combines the upper and lower trigrams as two bodies; only when the two parts do not split is it called "full," and only when it is full is it called "body." The ninth line in the third position is at the junction of the upper and lower parts, located in the center of the body, but has not yet entered the upper part, so it stops within the lower part and does not connect with the upper part, causing the body to split and the spinal flesh to tear apart. The sixth line in the fourth position has already entered the upper part, so it is not in the situation where upper and lower parts do not connect, thus being able to stop itself completely without splitting the whole body. If this is the case, then "body" is originally a general term, so why does the annotation say "the middle and upper parts are called body"? Probably because: stopping at the center causes the body to split and the "body" to be lost, while entering the upper part prevents splitting and the "body" is preserved. The ninth line in the third position applies stopping to an already split body, hence it is called "xiàn"; the sixth line in the fourth position applies stopping to a complete body, hence it is called "body." It is not that the middle and upper parts are called body, while the middle and lower parts are not.

六五：艮其輔，言有序，悔亡。施止於輔，以處於中，故口無擇言，能亡其悔也。[疏]正義曰：輔，頰車也，能止於輔頰也。以處其中，故“口無擇言”也。言有倫序，能亡其悔，故曰“艮其輔，言有序，悔亡”。

The Line Statement of the fifth line says: "Gentle restraint on the jaw, speech is orderly, regret disappears." This means stopping at the jaw, speaking in an orderly manner, and regret vanishes. Wang Bi's commentary explains: restraining at the jaw and occupying the central position of the upper trigram, so the words spoken from the mouth do not require selection, thus eliminating regret. Kong Yingda's commentary elaborates: "Auxiliary" refers to the jawbone. The fifth line restrains at the jaw area. Because it is in the central position, "speech without selection" is achieved, meaning speech is appropriate and measured; speaking in an orderly manner can eliminate regret, hence it says "Gentle restraint on the jaw, speech is orderly, regret disappears."

《象》曰：“艮其輔”，以中正也。能用中正，故“言有序”也。[疏]正義曰：“以中正”者，位雖不正，以居得其中，故不失其正，故“言有序”也。

The Image Commentary says: "『Gèn qí fǔ』, yǐ zhōng zhèng yě." Wang Bi's annotation explains: because it can apply the principle of being both central and upright, therefore "speech is orderly." Kong Yingda's commentary elaborates: what is meant by "by being central and upright" is that although the sixth line is a yao of yin occupying a yang position, thus not properly placed, it is located in the central position of the upper trigram, so it does not lose its uprightness, hence "speech is orderly."

上九：敦艮，吉。居止之極，極止者也。敦重在上，不陷非妄，宜其“吉”也。[疏]正義曰：敦，厚也。上九居艮之極，極止者也。在上能用敦厚以自止，不陷非妄，宜其吉也，故曰“敦艮吉”也。

The line statement of the Upper Ninth in the "Guan" hexagram says: "Dun Gen, Ji." This means to stop by being earnest and sincere, which is auspicious. Wang Bi's commentary explains that the Upper Ninth is at the top of the stopping hexagram, representing someone who has stopped completely. It is earnest and steady, holding a high position without engaging in reckless actions, thus it is appropriate to say it is auspicious. Kong Yingda further explains that "Dun" means sincerity and earnestness. The Upper Ninth is at the extreme position of the "Gen" hexagram, representing someone who has stopped completely. Being at a high position and using the way of sincerity and earnestness to stop oneself from reckless actions, it is appropriate to say it is auspicious, hence "Dun Gen Ji."

《象》曰：“敦艮”之吉，以厚終也。[疏]正義曰：“以厚終”者，言上九能以敦厚自終，所以獲“吉”也。

The Image Commentary says: "The good fortune of 'Dun Gen' comes from being thorough in the end." Kong Yingda explains further that "being thorough in the end" means that the line at the top can conclude its stopping nature with a sincere and solid approach, thus attaining good fortune.

艮下巽上。漸：女歸吉，利貞。漸者，漸進之卦也。“止而巽”，以斯適進，漸進者也。以止巽為進，故“女歸吉”也。進而用正，故“利貞”也。[疏]正義曰：“漸”者，不速之名也。凡物有變移，徐而不速，謂之漸也。“女歸吉”者，歸嫁也。女人生有外成之義，以夫為家，故謂嫁曰“歸”也。婦人之嫁，備禮乃動，故漸之所施，吉在女嫁，故曰“女歸吉”也。“利貞”者，女歸有漸，得禮之正，故曰“利貞”也。

The hexagram Zhan consists of Gen at the bottom and Xun at the top. The hexagram statement says: "A woman going to her husband's home is auspicious, and it is favorable to maintain uprightness." Wang Bi explains that Zhan refers to a hexagram about gradual progress. The lower trigram Gen represents stillness, and the upper trigram Xun represents compliance. "Stillness and compliance" used in advancing indicates gradual progress. By advancing with stillness and humility, it is called "a woman going to her husband's home is auspicious." Advancing along the correct path is called "favorable to maintain uprightness." Kong Yingda elaborates that "gradual" means not hasty. Any movement or change that proceeds slowly and not hastily is called gradual. "A woman going to her husband's home" refers to "going," which means marriage. A woman is by nature destined to go to her husband's family to establish a home, and thus going to her husband's home is called "going." A woman should depart only after proper rites and ceremonies, so the principle of gradualness is most auspicious in the case of a woman's marriage, hence "a woman going to her husband's home is auspicious." "Favorable to maintain uprightness" means that a woman's marriage should proceed step by step in accordance with proper rites and norms, hence "favorable to maintain uprightness."

《彖》曰：漸，之進也。之於進也。[疏]正義曰：釋卦名也。漸是徐動之名，不當進退，但卦所名“漸”，是“之於進”也。

The Commentary on the Judgment says: "Jian means gradual progress." Wang Bi's annotation explains: "Zhi jin" means moving toward advancement. Kong Yingda's commentary elaborates: this is explaining the name of the hexagram. "Jian" originally refers to a slow movement and does not specifically mean advancing or retreating; however, since this hexagram is named "Jian," it takes the meaning of "zhi yu jin," which refers to moving toward advancement.

“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。以漸進得位也。[疏]“女歸吉也”至“得中也”。○正義曰：“女歸吉也”者，漸漸而進之，施於人事，是女歸之吉也。“進得位，往有功也，進以正，可以正邦也”者，此就九五得位剛中釋“利貞”也。言進而得於貴位，是“往而有功”也。以六二適九五，是進而以正。身既得正，“可以正邦”也。“其位剛得中”者，此卦爻皆得位，上言進得位，嫌是兼二、三、四等，故特言“剛得中”，以明得位言，言唯是九五也。

The Commentary on the Judgment continues: "The reason why 'a woman going out is auspicious' is because advancing to a proper position and proceeding with effectiveness. Advancing in accordance with the right way can correct the state. The phrase 'its position' refers to the yang line attaining the central position." Wang Bi's commentary explains that this refers to gradually advancing to attain the proper position. Kong Yingda's exposition from "A woman going out is auspicious" to "the position is yang and in the center" states: "The meaning of 'a woman going out is auspicious' is that advancing step by step leads to the proper position, which corresponds to the auspiciousness of a woman's marriage. The phrase 'advancing to a proper position and proceeding with effectiveness, advancing in accordance with the right way can correct the state' explains the 'favorable to be firm' in the Hexagram Statement by referring to the nine five yang line which is both in the proper position and in the central position. Advancing to attain a noble position is 'proceeding with effectiveness'; the six two proceeding to correspond with the nine five is advancing in accordance with the right way; since the self is already upright, it can 'correct the state.' The phrase 'its position is yang and in the center' refers to the fact that all lines in this hexagram are in proper positions. The previous statement 'advancing to a proper position' might be misunderstood as referring to the six two, nine three, and six four lines, so it specifically says 'yang and in the center' to clarify that 'attaining a proper position' refers only to the nine five line."

止而巽，動不窮也。[疏]正義曰：此就二體廣明漸進之美也。止不為暴，巽能用謙，以斯適進，物無違拒，故能漸而動，進不有困窮也。

The Commentary on the Judgment also says: "Stopping while being yielding, movement is not exhausted." Being still and humble allows action to proceed without being at a loss. Kong Yingda elaborates that this refers to the overall explanation of the beauty of gradual progress by considering the two trigrams above and below: stillness prevents rashness, and humility maintains retreat; with such a posture, external things do not resist, so action can proceed step by step, advancing without falling into hardship or destitution.

《象》曰：山上有木，漸，君子以居賢德善俗。賢德以止巽則居，風俗以止巽乃善。

The Image Commentary says: "A mountain with trees on top, gradual progress; the superior person takes this as a model to cultivate virtue and improve customs." A mountain with trees growing on it gradually grows higher, which represents gradual progress. The superior person learns from this, nurturing virtue and improving the customs. Wang Bi's commentary explains that virtue is accumulated and maintained through stillness and humility, and customs become refined through stillness and humility.

[疏]正義曰：“山上有木，漸”者，木生山上，因山而高，非是從下忽高，故是漸義也。“君子以居賢德善俗”者，夫止而巽者，漸之美也。君子求賢得使居位，化風俗使清善，皆須文德謙下，漸以進之。若以卒暴威刑，物不從矣。

Kong Yingda explains in his commentary on the Image Commentary that the phrase "A mountain with a tree on top, Gradual" refers to trees growing on a mountain, appearing lofty because of the mountain's terrain, not suddenly rising from flat ground. Therefore, "gradual" signifies proceeding step by step. The phrase "the gentleman follows the virtue of the wise and improves the customs" refers to the lower trigram "Geng" (Mountain) representing stillness and the upper trigram "Xun" (Wind) representing smoothness. Being able to stop and also to proceed smoothly is the valuable aspect of the gradual approach. The gentleman seeks virtuous talents, places them in appropriate positions, and cultivates the customs to make them clear and pure. All of this must be accomplished through cultural virtue and a humble, yielding attitude, advancing step by step. If forceful and abrupt authority or punishment is used, people and things will not comply.

初六：鴻漸于干，小子厲，有言，無咎。鴻，水鳥也。適進之義，始於下而升者也，故以鴻為喻之。又皆以進而履之為義焉，始進而位乎窮下，又無其應。若履於乾，危不可以安也。始進而未得其位，則困於小子，窮於謗言，故曰“小子厲有言”也。困於小子讒諛之言，未傷君子之義，故曰“無咎”也。

The text says: "Initial Six, the wild geese gradually approach the high bank by the water, the young man encounters danger, incurs criticism, but does not commit fault." Wang Bi's commentary explains: "Wild geese" are water birds; the hexagram of Gradualness discusses the meaning of advancing and striving forward, starting from the lowest position and gradually ascending, so the wild geese are used as a metaphor. Each line is defined by the idea of "gradually advancing and then settling down." Initial Six begins to advance but is in the most inferior and difficult position, and there is no corresponding line above it. This is like the wild geese being able to only rest on the bank by the water, which is dangerous and unstable. Just starting out without having reached the proper position, one is trapped by the young man and embarrassed by slanderous words, so the line statement says "the young man is in danger and there are words." However, being trapped by the slanderous words of the young man does not harm the virtue of the gentleman, so it says "no blame."

[疏]“初六鴻漸”至“無咎”。正義曰：“鴻漸于干”者，鴻，水鳥也。乾，水涯也。漸進之道，自下升高，故取譬。鴻飛，自下而上也。初之始進，未得祿位，上無應援，體又窮下，若鴻之進於河之幹，不得安寧也，故曰“鴻漸于干”也。“小子厲有言，無咎”者，始進末得顯位，易致陵辱，則是危於小子，而被毀於謗言，故曰“小子厲有言”。小人之言，“未傷君子之義”，故曰“無咎”也。

Kong Yingda explains from "Initial Six, the Goose progresses" to "No blame" as follows: The phrase "the goose progresses to the dry land" refers to "geese" as water birds and "dry land" as the high bank by the water. The way of gradual progress is from lower to higher, so the goose is used as an analogy—geese also fly from lower places to higher ones. Initial Six is just beginning to advance, has not yet obtained official position or salary, there is no supporting line above, and it is in the lowest position of the hexagram, which is a state of hardship. This is like the goose only reaching the river bank and not being able to rest, hence "the goose progresses to the dry land." The phrase "the young man is in danger, but there is no blame" means that at the beginning, one has not yet attained a prominent position, thus easily suffering from bullying and insult, that is, being threatened by the young and slandered by words, hence "the young man is in danger." However, the words of the small person do not harm the righteousness of the superior person, hence "no blame," meaning there is no fault.

《象》曰：“小子”之厲，義無咎也。[疏]正義曰：“義無咎”者，備如《經》釋。

The Image Commentary says: The difficulties encountered by the young person are, in terms of righteousness, without fault. Kong Yingda's commentary explains that the phrase "without fault due to righteousness" has already been fully explained in the previous commentary on the Line Statement of the Classic, and there is no need to repeat it here.

六二：鴻漸于磐，飲食衎衎，吉。磐，山石之安者少。進而得位，居中而應，本無祿養，進而得之，其為歡樂，願莫先焉。[疏]“六二鴻漸”至“衎衎吉”。○正義曰：磐，山石之安者也。衎衎，樂也。六二“進而得位，居中而應”，得河安之地，故曰“鴻漸于磐”。既得可安之地，所以“飲食衎衎”然，樂而獲吉福也，故曰“鴻漸于磐，飲食衎衎吉”也。

The text says: "Six in the Second, the wild geese gradually approach the solid rock, with joy in eating and drinking, resulting in good fortune." Wang Bi's commentary explains: "Pán" refers to the stable part of a mountain stone (the original text says "zhě shǎo," which should be a mistake for "zhě yě"). Six in the Second advances and attains the proper position, residing in the center of the lower trigram and corresponding with Nine in the Fifth. Originally without salary or support, after advancing, it gains such support, and the joy is nothing more fulfilling. Kong Yingda's commentary on the section from "Six in the Second, the wild geese gradually approach the solid rock" to "joyful and auspicious" says: "Pán" refers to a stable place within a mountain stone, and "kàn kàn" describes the appearance of harmony and joy. Six in the Second "advances to attain a position, resides in the center and corresponds," thus gaining a secure place to rest, hence "the wild geese gradually approach the solid rock." Having already secured a place of safety, it then "enjoys food and drink with joy," thus obtaining good fortune, hence "the wild geese gradually approach the solid rock, enjoying food and drink with joy, resulting in good fortune."

○注“磐，山石之安者也”。○正義曰：馬季良云：“山中石磐紆，故稱磐也”。鴻是水鳥，非是集於山石陵陸之禽，而爻辭以此言“鴻漸”者，蓋漸之為義，漸漸之於高，故取山石陵陸，以應漸高之義，不復繫水鳥也。《象》曰：“飲食衎衎”，不素飽也。[疏]正義曰：“不素飽”者，素，故也，故無祿養，今日得之，故“願莫先焉”。

Kong Yingda further explained Wang Bi's comment on the phrase "Pán, which refers to a stone that is stable" by saying that Ma Jiliang (who was actually Ma Rong of the Eastern Han dynasty, with the courtesy name Jichang) said, "Stones in the mountains twist and turn, hence they are called Pán." The crane is originally a water bird and is not a bird that nests on high mountain rocks. However, the Line Statement uses it to illustrate "gradual progress," because the meaning of "gradual" lies in ascending step by step. Therefore, it takes the image of high mountain rocks to match the meaning of gradual ascent, without being bound by the fact that it is a water bird. The Image Commentary says, "Feasting joyfully," which does not mean eating without purpose. Kong Yingda's commentary explains that "not being filled in vain" means "not being satisfied with past conditions." "Sù" refers to "past or former times." In the past, there was no salary to support him, but now he has obtained it, so it is said, "there is nothing more desirable than this."

九三：鴻漸于陸。夫征不復，婦孕不育，凶。利禦寇。陸，高之頂也。進而之陸，與四相得，不能復反者也。“夫征不復”，樂於邪配，則婦亦不能執貞矣。非夫而孕，故不育也。三本艮體而棄乎？？丑，與四相得，遂乃不反，至使婦孕不育，見利忘義，貪進忘舊，凶之道也。異體合好，順而相保，物莫能間，故“利禦寇”也。

The text says: Nine in the Third, the wild geese gradually approach the high and level land. The husband travels far and does not return, the wife becomes pregnant but cannot give birth, which is ominous; however, it is advantageous for defending against foreign invaders. Wang Bi's commentary explains: "Land" refers to the top of the high ground. Nine in the Third advances and ascends to the high land, and connects with Six in the Fourth in affection, and thus will not turn back. "The husband goes on a journey and does not return" means the husband is attracted to an improper partner, so the wife cannot remain chaste. The child is not of the husband's blood, so she becomes pregnant but does not give birth. Nine in the Third originally belongs to the lower trigram "Geng" (Mountain), but abandons its own kind (the text here is missing, marked as "??"), and connects with Six in the Fourth in affection, and thus goes away forever, leading to the wife's pregnancy without giving birth. This is a path of seeking advantage at the expense of righteousness, and pursuing new gains while abandoning old attachments, which invites misfortune. However, Three and Four belong to the upper and lower trigrams respectively and form a harmonious connection, being in harmony and mutually protecting each other, so external forces cannot interfere, hence it is advantageous for defending against invaders.

[疏]“九三鴻漸于陸”至“利禦寇”。○正義曰：“鴻漸于陸，夫征不復，婦孕不育，凶”者，陸，高之頂也。九三居下體之上，是進而得高之象，故曰“鴻漸于陸”也。進而之陸，無應於上，與四相比，四亦無應，近而相得。三本是艮體，與初二相同一家，棄其群類，而與四合，好即是夫征而不反覆也。夫既樂於邪配，妻亦不能保其貞。非夫而孕，故“不育”也。“見利忘義，貪進忘舊，凶之道也”，故曰“夫征不復，婦孕不育，凶”也。“利禦寇”者，異體合好，恐有寇難離間之者，然和比相順，其相保安，物莫能間，故曰“利用禦寇”也。○注“陸，高之頂也”。○正義曰：“陸，高之頂也”者，《爾雅》云“高平曰陸”，故曰“高之頂”也。

Kong Yingda explains the section from "Nine in the Third, the Goose progresses to the high land" to "favorable for defending against invaders" as follows: The phrase "the Goose progresses to the high land, the husband departs and does not return, the wife becomes pregnant but does not give birth, misfortune" refers to "high land" meaning the top of a high place. Nine in the Third is located at the top of the lower trigram, which symbolizes advancing and ascending, hence "the Goose progresses to the high land." After advancing to the high land, there is no corresponding line above it, only adjacent to Six in the Fourth. Six in the Fourth also has no proper correspondence. The two lines are close and have mutual affection. Nine in the Third originally belongs to the trigram Gen (Mountain), and shares the same family with Six at the Beginning and Six in the Second. Now it abandons its own kind to connect with Six in the Fourth, which is like the husband going away and not returning. If the husband is attached to an improper partner, the wife cannot maintain chastity; if the child is not of the husband's lineage, she cannot give birth, hence "does not give birth." As Wang Bi said, "seeing profit and forgetting righteousness, greedy for advancement and forgetting the past, this is the way of misfortune," hence the line statement says "the husband departs and does not return, the wife becomes pregnant but does not give birth, misfortune." As for "favorable for defending against invaders," it refers to the third and fourth lines belonging to the upper and lower trigrams respectively and forming a connection. Originally, there was a fear of external troubles coming to disrupt them, but since they are harmonious and affectionate, and obedient and peaceful, external things cannot intrude, hence "favorable for defending against invaders." Kong Yingda also explains Wang Bi's comment "Land, the top of high ground" by saying that the Er Ya explains "high and level ground is called land," so Wang Bi refers to it as "the top of high ground."

《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。[疏]正義曰：“離群醜”者，丑，類也。言三與初二，雖有陰陽之殊，同體《艮卦》，故謂之“群丑”也。“失其道也”者，非夫而孕，孕而不育，失道故也。“順相保也”者，謂四以陰乘陽，嫌其非順，然好合相得，和比相安，故曰“順相保也”。

The Image Commentary says: "A journey does not return," meaning to abandon one's own kind; "a woman is pregnant but does not give birth," meaning to lose the right path; "it is advantageous to guard against bandits," meaning to be harmonious and mutually protect each other. Kong Yingda's commentary explains: "To leave the group of kindred," where "丑" means "kindred" — meaning that the nine in the third position (nine three) and the six at the beginning (six one), the six in the second (six two), although differing in yin and yang, are still part of the same mountain (Geng) trigram, so they are called "group of kindred." "To lose the right path" is because it is not the husband's own flesh and blood that is pregnant, and although pregnant, it does not give birth, which is losing the right path. "To be harmonious and mutually protect" is because the six in the fourth position (six four) with a yin line is above the nine in the third position (nine three) with a yang line. Normally, this would be considered not in line with the principle of obedience, but the two lines are harmonious and mutually supportive, and each finds peace, so it is said "to be harmonious and mutually protect."

六四：鴻漸于木。或得其桷，無咎。鳥而之木，得其宜也。“或得其桷”，遇安棲也。雖乘於剛，志相得也。[疏]正義曰：“鴻漸于木”者，“鳥而之木，得其宜也”。六四進而得位，故曰“鴻漸于木”也。“或得其桷無咎”者，桷，榱也。之木而遇堪為桷之枝，取其易直可安也。六四與二相得，順而相保，故曰“或得其桷”。既與相得，無乘剛之咎，故曰“無咎”。《象》曰：“或得其桷”，順以巽也。[疏]正義曰：“順以巽也”者，言四雖乘三體，巽而附下，三雖被乘，上順而相保，所以六四得其安棲，猶“順以巽也”。

The text says: Six in the Fourth, the wild geese gradually move to the tree, perhaps they can find a beam-like branch, and there will be no fault. Wang Bi's commentary explains: birds flying to the tree is to find a suitable place; "perhaps they can find a beam" means encountering a place where they can rest securely; although Six in the Fourth, with its yin softness, is above Nine in the Third, the yang strong, the two are in harmony. Kong Yingda's commentary explains: "the wild geese gradually moving to the tree" is as Wang Bi said, "birds moving to the tree, finding their proper place"; Six in the Fourth advances and attains the correct position, hence "the wild geese gradually moving to the tree." As for "perhaps they can find a beam without fault," "beam" is "cui," which is a square wooden beam; flying to the tree and encountering a branch suitable for a beam, indicating its straightness and ease of resting. Six in the Fourth and "two" (which refers to Nine in the Third according to the meaning) are in harmony, harmonious and mutually preserving, hence "perhaps they can find a beam"; since they are in harmony, there is no fault of softness overpowering strength. The Image Commentary says: "perhaps they can find a beam," because of its flexibility and humility. Kong Yingda's commentary explains: "flexible and yielding," refers to Six in the Fourth, although it is above Nine in the Third, still humbly relies on the lower; Nine in the Third, although being above, is flexible and yielding, thus mutually preserving, so Six in the Fourth can find a secure resting place, which is like "flexible and yielding."

九五：鴻漸于陵。婦三歲不孕，終莫之勝，吉。陵，次陸者也。進得中位，而膈乎三四，不得與其應合，故“婦三歲不孕”也。各履正而居中，三四不能久塞其塗者也。不過三歲，必得所願矣。進以正邦，三年有成，成則道濟，故不過三歲也。

The text says: Nine in the Fifth, the wild geese gradually approach the hill. A woman is unable to conceive for three years, but ultimately no one can surpass them, resulting in auspiciousness. Wang Bi's commentary explains: "Ling" refers to a hill that is second only to a high land. Nine in the Fifth advances and attains the central position of the upper trigram, yet is blocked by Six in the Third and Nine in the Fourth, preventing it from uniting with its corresponding Six in the Second. Therefore, it is said, "a woman is unable to conceive for three years." Two and Five each occupy the correct position and the center, while Three and Four cannot block their path for long, not exceeding three years, and the wish will surely be fulfilled. Nine in the Fifth governs the state with the right path, achieving success within three years. When success is attained, the great way is smoothly realized, hence not exceeding three years.

[疏]“九五鴻漸于陵”至“終莫之勝吉”。○正義曰：“鴻漸于陵”者，陵，次陸者也。九五進於中位，處於尊高，故曰“鴻漸于陵”。“婦三歲不孕”者，有應在二而隔乎三、四，不得與其應合，是二、五情意，徒相感說，而隔礙不交，故曰“婦三歲不孕”也。“終莫之勝，吉”者，然二與五合，各履正而居中，三、四不能久塞其路，終得遂其所懷，故曰“終莫之勝，吉”也。○注“進以正邦”至“不過三歲”。○正義曰：“進以正邦，三年有成”者，九五居尊得位，故曰“進以正邦”也。三年有成，則三、四不敢塞其路，故曰“不過三歲”也。

Kong Yingda explains from "Nine Five, the wild goose gradually reaches the hill" to "in the end, there is no one who can overcome it, and it is auspicious" as follows: what is meant by "the wild goose gradually reaches the hill" is that "hill" refers to a low hill, second only to high land; Nine Five advances to the central position of the upper trigram, occupying a noble and exalted position, hence it is said "the wild goose gradually reaches the hill." What is meant by "the wife is unable to bear children for three years" is that Nine Five has a proper response from Six Two, but is blocked by Six Three and Nine Four, unable to connect with its proper match—Two and Five share mutual affection and mutual attraction, but are obstructed and cannot unite, hence it is said "the wife is unable to bear children for three years." What is meant by "in the end, there is no one who can overcome it, and it is auspicious" is that Six Two and Nine Five should unite, each occupying the proper position and the central position; Three and Four cannot block their path for long, eventually achieving their wishes, hence it is said "in the end, there is no one who can overcome it, and it is auspicious." Kong Yingda also explains Wang Bi's commentary from "advancing with correctness to govern the state" to "not exceeding three years" as follows: what is meant by "advancing with correctness to govern the state, achieving success in three years" is that Nine Five occupies the noble position and is in the proper place, hence it is said "advancing with correctness to govern the state"; after three years, the government and teachings have achieved success, so Three and Four dare not block the path any longer, hence it is said "not exceeding three years."

《象》曰：“終莫之勝，吉”，得所願也。[疏]正義曰：“得所願也”者，所願在於與三合好，既各履中正，無能勝之，故終得其所願也。

The Image Commentary says: "In the end, there is no one who can overcome it, which is auspicious," because the wish in one's heart has been fulfilled. Kong Yingda's commentary explains that "it refers to obtaining what one desires." The heart's wish of Nine in the Fifth is to form a harmonious relationship with its proper counterpart (the original text says "with the Triple Harmony," but according to the meaning, it refers to Six in the Second). Since both Two and Five are in the center and upholding correctness, there is no one who can surpass them, so in the end, their wishes are fulfilled.

上九：鴻漸于陸。其羽可用為儀，吉。進處高絜，不累於位，無物可以屈其心而亂其志。峨峨清遠，儀可貴也，故曰“其羽可用為儀，吉”。

The text says: "Upper Nine, the wild geese gradually approach the high land. Their feathers can be used as a model for ceremonial adornment, which is auspicious." Wang Bi's commentary explains: "Upper Nine advances to a lofty and pure place, not burdened by rank, and nothing external can bend its heart or disturb its aspirations. It stands tall and lofty, clear and detached, with a demeanor that is precious. Therefore, it says 'its feathers can be used as a model, which is auspicious.'"

[疏]正義曰：“鴻漸于陸”者，上九與三皆處卦上，故並稱“陸”。上九最居上極，是“進處高潔”，故曰“鴻漸于陸”也。“其羽可用為儀，吉”者，然居無位之地，是“不累於位”者也。處高而能不以位自累，則其羽可用為物之儀表，可貴可法也，故曰“其羽可用為儀，吉也”。必言“羽”者，既以鴻明漸，故用羽表儀也。《象》曰：“其羽可用為儀，吉”，不可亂也。[疏]正義曰：“不可亂也”者，“進處高潔，不累於位”，無物可以亂其志也。

Kong Yingda's commentary explains: the phrase "the wild goose gradually progresses on the land" refers to the upper nine and the ninth in the third line both being at the top of their respective hexagrams, hence both are called "land." The upper nine is at the highest point of the entire hexagram, which is exactly what Wang Bi said "advancing to a lofty and pure position." Therefore, it is said "the wild goose gradually progresses on the land." The phrase "its feathers can be used as a standard, which is auspicious" means that the upper nine is in a position without a title, that is, "not burdened by position." Being in a lofty and prominent position yet not being burdened by rank, its feathers can be used as a standard for all things, which is precious and worthy of emulation. Therefore, it is specifically said "feathers" because the entire hexagram uses the wild goose to illustrate the meaning of gradual progress, and thus it naturally uses the feathers of the wild goose to symbolize the standard. The Image Commentary says, "its feathers can be used as a standard, which is auspicious," because its aspirations cannot be disturbed. Kong Yingda's commentary explains: "its aspirations cannot be disturbed" means "advancing to a lofty and pure position, not burdened by position," so nothing external can disturb its aspirations.

兌下震上。歸妹：征凶，無攸利。妹者，少女之稱也。兌為少陰，震為長陽，少陰而乘長陽，說以動，嫁妹之象也。[疏]正義曰：歸妹者，卦名也。婦人謂嫁曰歸，“歸妹”猶言嫁妹也。然《易》論歸妹得名不同，《泰卦》六五云：“帝乙歸妹。”彼據兄嫁妹謂之“歸妹”。此卦名歸妹，以妹從娣而嫁，謂之“歸妹”。故初九爻辭云“歸妹以娣是”也。上咸卦明二少相感，恆卦明二長相承，今此卦以少承長，非是匹敵，明是妹從娣嫁，故謂之歸妹焉。

The hexagram consists of the lower trigram Dui (Lake) and the upper trigram Zhen (Thunder). The hexagram statement says: "Return of the Young Sister," which indicates danger in going forward and no benefit. Wang Bi's commentary explains: "Mai" refers to a young girl. Dui represents a young yin, while Zhen represents a strong yang. A young yin dominating a strong yang, acting with joy, symbolizes the marriage of a young girl. Kong Yingda's commentary explains: "Return of the Young Sister" is the name of the hexagram. For a woman, going out refers to marriage, so "return of the young sister" means sending away a younger sister. However, the origin of the name "Return of the Young Sister" in the Zhou Changes is different. In the line statement of the sixth line of the Tai hexagram, it says "The Emperor Yi returned his younger sister," referring to a brother marrying his sister. The name "Return of the Young Sister" for this hexagram refers to the younger sister, called "Di," accompanying the bride. Therefore, the line statement of the first nine says "Return of the Young Sister as Di." Previously, the Xian hexagram discussed the mutual attraction between a young man and a young woman, and the Heng hexagram discussed the mutual succession between an old man and an old woman. Now, this hexagram shows a young woman serving an old man, which is not a matching relationship. Therefore, it is called "Return of the Young Sister," meaning the younger sister accompanies as "Di."

古者諸侯一取九女，嫡夫人及左右媵皆以侄娣從，故以此卦當之矣。不言歸侄者，女娣是兄弟之行，亦舉尊以包之也。“征凶，無攸利”者，歸妹之戒也。徵謂進有所往也。妹從娣嫁，本非正匹，唯須自守卑退以事元妃。若妾進求寵，則有並後凶咎之敗，故曰“征凶，無攸利”。

Kong Yingda continued to say: In ancient times, the feudal princes married nine women at once, including the principal wife and the secondary wives who accompanied her as concubines. These secondary wives brought along their sisters and their nieces, so this hexagram was used to represent this marriage system. It does not say "returning the niece" but instead says "returning the younger sister," because "娣" refers to the sister of the same generation as the principal wife. By citing the superior one, the inferior one is included as well. The phrase "seeking advancement brings danger; there is no benefit" serves as a warning regarding "returning the younger sister." "征" means advancing or moving forward. The younger sister, as a concubine, was not in a formal marital relationship, and she should only remain in her humble and yielding position to serve the principal wife. If she, as a concubine, advances to compete with the principal wife for favor, she will bring about the danger of being on equal footing with the principal wife, hence the warning "seeking advancement brings danger; there is no benefit."

《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。陰陽既合，長少又交，“天地之大義”，人倫之終始。[疏]正義曰：“歸妹，天地之大義也。天地不交，而萬物不興”者，此舉天地交合，然後萬物蕃興，證美歸妹之義。所以未及釋卦名，先引證者，以歸妹之義，非人情所欲，且違於匹對之理。蓋以聖人制禮，令侄娣從其姑娣而充妾媵者，所以廣其繼嗣，以象天地以少陰少陽、長陰長陽之氣共相交接，所以蕃興萬物也。“歸妹，人之終始也”者，上既引天地交合為證，此又舉人事“歸妹”結合其義也。天地以陰陽相合而得生物不已，人倫以長少相交而得繼嗣不絕，歸妹豈非“天地之大義，人倫之終始”也？

The Commentary on the Judgment says: "Returning to the sister" represents the great principle in the universe. If the energies of heaven and earth do not interact, all things cannot flourish. "Returning to the sister" relates to the beginning and end of human relationships. Wang Bi's commentary explains: once yin and yang have interacted, the old and the young also connect with each other, which is exactly "the great principle of heaven and earth," and also the beginning and end of human relationships. Kong Yingda's commentary explains: "Returning to the sister is the great principle of heaven and earth. If heaven and earth do not interact, all things cannot flourish," this is using the interaction of heaven and earth leading to the flourishing of all things to illustrate and praise the meaning of "returning to the sister." The reason for not explaining the name of the hexagram first but citing it beforehand is that the matter of "returning to the sister" is not something people usually desire, and it goes against the normal principle of equal matching. Perhaps the sage established rites and regulations, allowing the niece and the younger sister to follow the aunt and the older sister to serve as concubines, in order to expand the continuation of descendants, symbolizing the interaction of the lesser yin and lesser yang energies with the greater yin and greater yang energies in heaven and earth, thus giving rise to all things. So "returning to the sister is the beginning and end of human relationships." The previous passage has already used the interaction of heaven and earth as proof, and here it concludes the meaning by citing the human affair of "returning to the sister": heaven and earth continuously give birth to all things through the interaction of yin and yang, and human relationships continuously continue through the interaction of the old and the young. Is "returning to the sister" not exactly "the great principle of heaven and earth and the beginning and end of human relationships"?

說以動，所歸妹也。少女而與長男交，少女所不樂也。而今“說以動”，所歸必妹也。雖與長男交，嫁而繫娣，是以“說”也。[疏]正義曰：此就二體釋歸妹之義。少女而與長男交，少女所不樂也。而今“說以動”所歸必妹也，雖與長男交，嫁而繫於娣，是以說也。繫娣所以說者，既繫娣為媵，不得別適，若其不以備數，更有動望之憂，故繫娣而行合禮，“說以動”也。

The Commentary on the Judgment continues to say: acting with joy, the marriage is to a young maiden. Wang Bi's commentary explains: a young maiden being matched with an elder son is something she would not willingly accept; yet now she is able to "act with joy," indicating that the one being married must be her younger sister, accompanying as a "娣" (a secondary wife). Although she is matched with the elder son, at the time of marriage she is subordinate to the main wife as a "娣," hence the joy. Kong Yingda's commentary explains: this is interpreting the meaning of "returning to the maiden" by considering the two trigrams. A young maiden being matched with an elder son is not something she would willingly accept; yet now she is able to "act with joy," meaning that she is being married as a younger sister, though matched with the elder son, her marriage is as a subordinate "娣." Thus she is joyful. The reason for the joy in being a "娣" is that once she becomes a secondary wife, she does not need to marry again. If she were not to be included among the nine women, she would instead have worries about improper desires. Therefore, marrying as a "娣" is in accordance with propriety, which is why it is called "acting with joy."

“征凶”，位不當也。履於，皆不當位，釋“征凶”之義。位既不當，明非正嫡，因說動而更求進，妖邪之道也，所戒其“征凶”也。“無攸利”，柔乘剛也。以征則有不正之凶，以處則有乘剛之逆。

The Commentary on the Judgment says: "Going forward brings calamity," because the yao positions are inappropriate. Wang Bi's commentary explains that all the yao are not in proper positions, which explains the meaning of "going forward brings calamity." Since the yao positions are improper, it is evident that it is not the rightful wife but one who is eager and restless, seeking further favor, which is a way of the evil spirits, hence the warning "going forward brings calamity." The Commentary on the Judgment also says: "No advantage is gained," because the yin yao are above the yang yao. Wang Bi's commentary explains that if one goes forward to seek advancement, there is the danger of an improper position; if one remains still, there is the wrong of a yin yao overpowering a yang yao.

[疏]“無攸利，柔乘剛也”。○正義曰：此因六三、六五乘剛，釋“無攸利”之義。夫陽貴而陰賤，以妾媵之賤，進求殊寵，即是以賤陵貴，故無施而利也。○注“以征則”至“有乘剛之逆也”。○正義曰：《彖》以失位釋“征凶”，乘剛釋“無攸利”，而《注》連引言之者，《略例》云：“去初、上而論位分，則三、五各在一卦之上，何得不謂之陽？三、四各在一卦之下，何得不謂之陰？然則二、四陰位也，三、五陽位也。”陽應在上，陰應在下，今二、三、四、五，並皆失位，其勢自然柔皆乘剛，其猶妾媵求寵，其勢自然以賤陵貴，以明柔之乘剛，緣於失正而進也。

Kong Yingda explains the phrase "wu you li, rou chen gang ye" by saying: this is explaining the meaning of "wu you li" by referring to the sixth line in the third position and the sixth line in the fifth position overpowering the yang lines. Yang is noble and yin is humble; if a concubine, who is of low status, tries to compete for special favor, it is the humble overpowering the noble, so no matter what one does, there will be no benefit. Kong Yingda also explains Wang Bi's commentary from "yi zhe" to "you cheng gang zhi ni ye" by saying: the Commentary on the Judgment originally explained "zheng xiong" by "shi wei" and "wu you li" by "cheng gang," but Wang Bi connected the two sentences together. This is because in his Outline of the Zhou Changes, Wang Bi said: "If we exclude the first line and the top line when discussing positions, then the third and fifth lines are each in the upper part of a hexagram, so how can they not be considered yang positions? The third and fourth lines are each in the lower part of a hexagram, so how can they not be considered yin positions? Thus, the second and fourth lines are yin positions, and the third and fifth lines are yang positions." Yang lines should be in the upper position, and yin lines should be in the lower position. Now, the second, third, fourth, and fifth lines all occupy incorrect positions. Thus, the yin lines naturally overpower the yang lines, just like concubines competing for the favor of the husband, which naturally means the humble overpowering the noble. This shows that the yin overpowering the yang is due to losing the proper position and acting recklessly.

《象》曰：澤上有雷，歸妹。君子以求終知敝。歸妹，相終始之道也，故以“永終知敝”。[疏]正義曰：“澤上有雷”，“說以動”也。故曰“歸妹君子以永終知敝”者，“歸妹相終始之道也”，故君子象此以永長其終，知應有不終之敝故也。

The Image Commentary says: Thunder resounds over a marsh, which is the image of the hexagram Guī Mèi; the gentleman thus maintains his final state forever and anticipates potential flaws. (The original text of the Image reads 'the gentleman seeks to know the flaws at the end,' but Wang Bi's commentary and Kong Yingda's annotations both state 'eternally knowing the flaws,' and 'yǒng' (forever) is the correct reading.) Wang Bi's commentary explains that Guī Mèi represents a continuous cycle of beginning and end, hence 'eternally knowing the flaws.' Kong Yingda's annotation explains that 'Thunder over a marsh' is the image of 'movement through joy,' so 'Guī Mèi, the gentleman thus eternally knows the flaws' is because Guī Mèi signifies a mutual cycle of beginning and end. Therefore, the gentleman takes this image as a model, striving to preserve its final state forever while understanding that there is inherently a flaw that may prevent a good ending.

初九：歸妹以娣，跛能履，征吉。少女而與長男為耦，非敵之謂，是娣從之義也。妹，少女之稱也。少女之行，善莫若娣。夫承嗣以君之子，雖幼而不妄行，少女以娣，雖“跛能履”，斯乃恆久之義，吉而相承之道也。以斯而進，吉其宜也。

The text says: "Initial Nine, a young sister is sent to accompany the bride as a younger sister, and she travels like a lame person who can still walk, thus leading to auspiciousness." Wang Bi's commentary explains: A young girl marrying a mature man does not constitute an equal match, which is precisely the meaning of accompanying as a younger sister. "Sister" refers to a young girl, and there is no better way for a young girl to be sent on a marriage journey than as a younger sister. To continue the family lineage, the king's eldest son is used, even if he is young, and this is not considered an improper choice. Similarly, a young girl marrying as a younger sister, although not fully adequate, embodies the meaning of constancy and is the way of mutual continuation and auspiciousness. To travel in such a manner, obtaining auspiciousness is natural.

[疏]“初九”至“貞吉”。○正義曰：“歸妹以娣”者，少女謂之妹，從娣而行謂之歸。初九以兌適震，非夫婦匹敵，是從娣之義也，故曰“歸妹以娣”也。“跛能履”者，妹而繼姊為娣，雖非正配，不失常道，譬猶跛人之足然。雖不正，不廢能履，故曰“跛能履”也。“征吉”者，少長非偶，為妻而行則凶焉，為娣而行則吉，故曰“征吉”也。○注“夫承嗣以君之子”至“吉其宜也”。○正義曰：“夫承嗣以君之子，雖幼而不妄行”者，此為少女作此例也。言君之子宜為嗣承，以類妃之妹應為娣也。立嗣宜取長，然君之子雖幼而立之，不為妄也。以言行嫁宜匹敵。然妃之妹雖至少，而為娣則可行也。

Kong Yingda explains from "Initial Nine" to "Zhen Ji" that the phrase "Gui Mei Yi Di" refers to a young woman being called "Mei" and following the main wife as "Di" when going out in marriage, which is called "Gui." Initially Nine uses the upper trigram "Dui" to pair with the lower trigram "Zhen," which is not an equal match between husband and wife, but rather corresponds to the meaning of "Di," hence "Gui Mei Yi Di." The phrase "Bo Neng Lu" refers to the younger sister following the older sister as "Di," even though she is not an official spouse, yet she does not lose the way of propriety, just as a lame leg—though not straight—does not prevent walking, hence "Bo Neng Lu." The phrase "Zheng Ji" means that a young man and an old woman are not a good match. If the young man marries as the main wife, it is dangerous, but if he marries as the "Di," it is auspicious, hence "Zheng Ji." Kong Yingda also explains Wang Bi's commentary from "Fu Cheng Si Yi Jun Zhi Zi" to "Ji Qi Yi Ye" as follows: the phrase "Fu Cheng Si Yi Jun Zhi Zi, Su You Er Bu Wang Xing" is a metaphor for the matter of a young woman. It means that the son of the king should inherit the lineage, just as the younger sister of the main wife should be the "Di." Normally, the heir should be the older one, but even if the king's son is young, it is not considered a wrong choice. Similarly, although marriage should be between equal families, the younger sister of the main wife, even if very young, can still be the "Di" and marry, which is acceptable.

《象》曰：“歸妹以娣”，以恆也。“跛能履”，吉相承也。[疏]正義曰：“以恆也”者，妹而為娣，恆久之道也。“吉相承也”者，行得其宜，是相承之道也。

The Image Commentary says: "The hexagram of Return of the Younger Sister is about the younger sister," which refers to its constancy; "the lame one can walk" is considered auspicious because of mutual support. Kong Yingda's commentary explains: "This refers to constancy." The younger sister, as "娣," represents the way of maintaining constancy. "This refers to auspicious mutual support," meaning that actions are appropriate, which is the way of mutual assistance.

九二：眇能視，利幽人之貞。雖失其位，而居內處中，眇猶能視，足以保常也。在內履中，而能守其常，故“利幽人之貞”也。[疏]正義曰：九二不云歸妹者，既在歸妹之卦，歸妹可知，故無不言也。然九二雖失其位，不廢居內處中。以言歸妹，雖非正配，不失交合之道，猶如眇目之人，視雖不正，不廢能視耳，故曰“眇能視”也。“利幽人之貞”者，居內處中，能守其常，施之於人，是處幽而不失其貞正也。故曰“利幽人之貞也”。《象》曰“利幽人之貞”，未變常也。[疏]正義曰：“未變常也”者，貞正者人之常也，九三失位，嫌其變常不貞也，能以履中不偏，故云“未變常”也。

The text says: Nine in the Second, although one eye is blind, the other can still see, it is advantageous for those who live in seclusion and maintain stillness to hold firm to the correct path. Wang Bi's commentary explains: Nine in the Second, although it is a yang line in a yin position and thus not in the proper place, is located within the inner trigram and in the central position, just like a person who is blind in one eye but can still see, which is sufficient to maintain the constant way; being within the inner trigram and practicing the middle path, it can also maintain the constant way, so it is said, "it is advantageous for the secluded person to hold firm to the correct path." Kong Yingda's commentary explains: Nine in the Second does not mention the term "returning to marriage," because it is already within the hexagram of returning to marriage, and the matter of returning to marriage can be imagined, so there is no need to mention each line separately. Although Nine in the Second is not in the proper place, it does not prevent it from being within the inner trigram and in the central position; when used to explain returning to marriage, it means that although she is not the official spouse, she does not lose the way of union, just as a person who is blind in one eye, although his vision is not perfect, does not prevent him from seeing, so it is said, "the blind eye can see." The phrase "it is advantageous for the secluded person to hold firm to the correct path" refers to being within the inner trigram and in the central position, being able to maintain the constant way, and when applied to human affairs, it means being in seclusion without losing one's uprightness, so it is said, "it is advantageous for the secluded person to hold firm to the correct path." The Image Commentary says: "it is advantageous for the secluded person to hold firm to the correct path," because it has not changed the constant way. Kong Yingda's commentary explains: the phrase "has not changed the constant way" refers to uprightness and correctness being the constant way that people should maintain; Nine in the Third (the original text says Nine in the Third, but according to the meaning it should be Nine in the Second) is not in the proper place, which originally raises doubts that it has changed the constant way and is not upright, but it can practice the middle path and remain balanced, so it is said, "has not changed the constant way."

六三：歸妹以須，反歸以娣。室主猶存，而求進焉。進未值時，故有須也。不可以進，故“反歸”待時，“以娣”乃行也。[疏]正義曰：“歸妹以須”者，六三在“歸妹”之時，處下體之上，有欲求為室主之象，而居不當位，則是室主獨存，室主既存，而欲求進，為末值其時也。未當其時，則宜有待，故曰“歸妹以須也”。“反歸以娣”者，既而有須，不可以進，宜反歸待時，以娣乃行，故曰“反歸以娣”。《象》曰：“歸妹以須”，未當也。[疏]正義曰：“未當也”者，未當其時，故宜有待也。

The text says: Six in the Third, when marrying off a younger sister, one must wait, and after returning, one may go out as a younger wife. Wang Bi's commentary explains: The main wife is still in place, yet she wishes to advance; the time for advancement has not yet arrived, so one must wait. Since one cannot advance, one should return to wait for the right time, and only then can one go out as a younger wife. Kong Yingda's commentary explains: The phrase 'marry off a sister and wait' refers to the situation of the Sixth in the Third, which is in the time of 'marriage', occupying the uppermost position of the lower trigram. There is an indication of wanting to become the main wife, but since its position is inappropriate, the main wife remains in place. The main wife is already there, yet she wishes to advance, which is not the right time. Since the time is not right, one should wait, hence 'marry off a sister and wait'. The phrase 'return to be a younger wife' means that since one must wait, one should not advance, but return to wait for the right time, and only then can one go out as a younger wife, hence 'return to be a younger wife'. The Image Commentary says: 'Marry off a sister and wait' because the time is not appropriate. Kong Yingda's commentary explains: The phrase 'not appropriate' means that the time has not yet come, so one should wait.

九四：歸妹愆期，遲歸有時。夫以不正無應而適人也，必須彼道窮盡，無所與交，然後乃可以往，故“愆期遲歸”，以待時也。[疏]正義曰：九四居下得位，又無其應，以斯適人，“必待彼道窮盡，無所與交，然後乃可以往”，故曰“愆期遲歸有時”也。《象》曰：“愆期”之志，有待而行也。[疏]正義曰：嫁宜及時。今乃過期而遲歸者，此嫁者之志，正欲有所待而後乃行也。

The text says: Nine in the Fourth, the sister is married but missed the wedding date, and she will eventually marry at the right time. Wang Bi's commentary explains: Being in an improper position and lacking a proper corresponding line, one must wait until the other party has reached the end of their path and there is no one to marry, then one can go forth, hence "delaying the wedding date and returning late" is to wait for the right time. Kong Yingda's commentary explains: Nine in the Fourth is in a position (the original text says "residing in a lower position with proper status") but lacks a corresponding line, so marrying under such circumstances is like Wang Bi said, "one must wait until the other's path is exhausted and there is no one to marry, then one can go forth," hence "delaying the wedding date and returning late at the right time." The Image Commentary says: The intention of delaying the wedding date is to wait and then proceed. Kong Yingda's commentary explains: Marriage should be timely, but now the date has passed and the marriage is delayed, this is the intention of the one getting married, which is to wait and then proceed.

六五：帝乙歸妹，其君之袂，不如其娣之袂良。月幾望，吉。歸妹之中，獨處貴位，故謂之“帝乙歸妹”也。袂，衣袖，所以為禮容者也。“其君之袂”，為帝乙所寵也，即五也。為帝乙所崇飾，故謂之“其君之袂”也。配在九二，兌少震長，以長從少，不若以少從長之為美也，故曰“不若其娣之袂良”也。位在乎中，以貴而行，極陰之盛，以斯適配，雖不若少，往亦必合，故曰“月幾望，吉”也。

The text says: Six in the Fifth, Emperor Yi marries his younger sister. The sleeve of the royal daughter is not as beautiful as that of her accompanying younger sister, the '娣'. The moon is nearly full, which is auspicious. Wang Bi's commentary explains: Six in the Fifth occupies a noble position in the卦 of归妹, hence it is called 'Emperor Yi marries his younger sister'. '袂' refers to the sleeve, which is used to display proper conduct and etiquette. The 'sleeve of the royal daughter' refers to the one favored by Emperor Yi, that is, Six in the Fifth. Because she is lavishly adorned by Emperor Yi, her sleeve is called 'the sleeve of the royal daughter'. Her spouse is Nine in the Second. '兑' represents the younger, while '震' represents the elder. It is not as good for the elder to obey the younger, but for the younger to obey the elder. Therefore, it is said 'not as good as the sleeve of her younger sister'. However, she is in the middle of the upper trigram, traveling with noble status, at a time when yin energy is at its peak. With such status, she goes to marry, even though it is not as suitable as the younger sister, she will surely meet her spouse. Therefore, it is said 'the moon is nearly full, auspicious'.

[疏]“六五帝乙”至“幾望吉”。○正義曰：“帝乙歸妹”者，六五居歸妹之中，“獨處貴位”，是帝王之所嫁妹也，故曰“帝乙歸妹”。“其君之袂，不如其娣之袂良”者，六五雖處貴位，卦是長陽之卦，若以爻為人，即是婦人之道，故為帝乙之妹。既居長卦，乃是長女之象，其君即五也。袂，衣袖也，所舉斂以為禮容，帝王嫁妹，為之崇飾，故曰“其君之袂”也。“配在九二，兌少震長，以長從少”者，可以從少，雖有其君崇飾之袂，猶不若以少從長之為美，故曰“不如其娣之袂良”也。“月幾望吉”者，陰而貴盛，如月之近望，以斯適配，雖不如以少從長，然以貴而行，往必合志，故得吉也，故曰“月幾望，吉”也。

Kong Yingda explains in his commentary on the section from "Six in the Fifth, King Yi" to "Almost Full, Auspicious" that the phrase "King Yi marries his younger sister" refers to the line "Six in the Fifth" being in the hexagram "Marriage." "Six in the Fifth" is in a noble position, which corresponds to the sister of a king, hence the phrase "King Yi marries his younger sister." The phrase "The queen's sleeve is not as good as her younger sister's sleeve" means that although "Six in the Fifth" is in a noble position, the upper trigram "Zhen" represents the long yang trigram. If the line is compared to a person, it represents the way of a woman, so it refers to her as the younger sister of King Yi. Since she is in the trigram of the elder son, it represents the image of the elder daughter. "The queen" refers to the line "Six in the Fifth." "Sleeve" is the part of the robe used to display grace and propriety when raising hands and bowing. When the king marries his sister, he specially decorates her with elaborate attire, hence "the queen's sleeve." The phrase "paired with Nine in the Second, Dui is young and Zhen is old, following the young with the old" means that she could follow the younger Nine in the Second, but even with the elaborate sleeves provided by the king, it is not as good as following the old with the young, hence "the queen's sleeve is not as good as her younger sister's sleeve." The phrase "the moon is almost full, auspicious" refers to "wan" as the fifteenth day of the lunar month when the moon is full. "Almost full" means it is about to be full but not yet completely full. This refers to her being a noble and powerful yin, like the moon approaching fullness. With such a status, although she is not following the young with the old, she can still achieve harmony through her noble status, hence it is auspicious, so it is said "the moon is almost full, auspicious."

《象》曰：“帝乙歸妹，不如其娣之袂良”也。其位在中，以貴行也。[疏]“象曰”至“以貴行也”。○正義曰：“帝乙歸妹，不如其娣之袂良”者，釋其六五雖所居貴位，言長不如少也，言不必少女，而從於長男也。“其位在中，以貴行也”者，釋“月幾望，吉”也。既以長適少，非歸妹之美而得吉者，其位在五之中，以貴盛而行，所往必得合，而獲吉也。

The Image Commentary says: "The King Yi married his younger sister, but her younger sister's sleeve was better." This is because the line in the fifth position is in the center, and with its noble status, it acts. Kong Yingda explains from "the Image says" to "because it acts with nobility" as follows: the phrase "the King Yi married his younger sister, but her younger sister's sleeve was better" is used to explain that although the fifth line is in a noble position, in terms of pairing, it is less youthful than the younger one; that is, it is not the young girl who submits to the older man, quite the opposite. The phrase "its position is in the center, and it acts with nobility" is used to explain "the moon is almost full, auspicious." Since it is the older one marrying the younger one, which is not a favorable image for marriage, yet it still attains auspiciousness, the reason is that it is in the central position of the fifth line, acting with noble status, so its journey will surely meet, thus obtaining auspiciousness.

上六：女承筐，無實，士刲羊，無血，無攸利。羊謂三也。處卦之窮，仰無所承，下又無應，為女而承命，則筐虛而莫之與。為士而下命，則“刲羊”而“無血”。“刲血”而“無血”，不應所命也。進退莫與，故曰“無攸利”也。[疏]“上六”至“無攸利”。○正義曰：女之為行，以上有承順為美；士之為功，以下有應命為貴，上六處卦之窮，仰則無所承受，故為女承筐，則虛而無實。又下無其應，下命則無應之者，故為“士刲羊”則乾而“無和”，故曰“女承筐，無實，士刲羊無血。”則進退莫與，故無所利。

The text says: "Upper Six, a woman holds a bamboo basket, but it is empty; a man slaughters a sheep, but no blood flows; there is no benefit." Wang Bi's commentary explains: "The sheep" refers to the Sixth in the Third. Upper Six is at the extreme position of the entire hexagram, with nothing above it to receive, and nothing below it that corresponds. As a woman receiving orders from above, the bamboo basket is empty because no one puts anything into it; as a man issuing orders below, it is like slaughtering a sheep but seeing no blood, because no one responds to his command. Being unable to move forward or backward with any support, it is said "there is no benefit." Kong Yingda's commentary on the section from "Upper Six" to "no benefit" says: A woman's actions are good when there is someone above her to follow; a man's achievements are valuable when there are people below him who respond to his commands. Upper Six is at the extreme position of the entire hexagram, with nothing above it to receive, so the woman holding the basket is empty and has nothing in it; and with nothing below it that corresponds, issuing orders but no one responding, so "the man slaughters the sheep but sees no blood" (the original text says "no harmony"), thus saying "the woman holds the basket, but it is empty, the man slaughters the sheep but sees no blood." In this way, there is no one to support either moving forward or backward, so there is no benefit at all.

《象》曰：上六“無實”，承虛筐也。[疏]正義曰：“承虛筐”者，筐本盛幣，以幣為實。今之“無實”，正是承捧虛筐，空無所有也。

The Image Commentary says: The "no substance" of the sixth line at the top refers to holding an empty basket. Kong Yingda's commentary explains: The phrase "bearing an empty basket" refers to a bamboo basket which is usually used to hold currency and silk. Now, when it says "no substance," it means holding an empty basket, with nothing inside.

離下震上。豐：亨，王假之。大而亨者，王之所至。[疏]正義曰：“豐，亨”者，“豐”，卦名也，《彖》及《序卦》皆以“大”訓“豐”也，然則豐者，多大之名，盈足之義，財多德大，故謂之為豐。德大則無所不容，財多則無所不齊。無所擁礙謂之為“亨”，故曰“豐，亨”。“王假之”者，假，至也，豐亨之道，王之所尚，非有王者之德，不能至之，故曰“王假之”也。

The hexagram consists of the trigram "Li" (Fire) below and "Zhen" (Thunder) above. The hexagram statement says: "Feng, smooth and prosperous, the king can reach this state." Wang Bi's commentary explains: "Great and prosperous, this is the state that the king can reach." Kong Yingda's commentary explains: "So-called 'Feng, smooth' — 'Feng' is the name of the hexagram. Both the 'Commentary on the Judgment' and the 'Sequence of Hexagrams' explain 'Feng' with the meaning of 'great.' Therefore, 'Feng' refers to abundance and grandeur, meaning fullness and richness — wealth is abundant, virtue is great, hence it is called 'Feng.' When virtue is great, it can encompass everything; when wealth is abundant, it can be complete in all things. Without obstruction or hindrance is called 'smooth,' hence it is said 'Feng, smooth.' So-called 'the king reaches it,' 'ji' means 'to reach' or 'to arrive at': the way of great prosperity is esteemed by the king, and without the virtue of a king, one cannot reach it, hence it is said 'the king reaches it.'"

勿憂，宜日中。豐之為義，闡弘微細，通夫隱滯者也，為天下之主，而令微隱者不亨，憂未巳也，故至“豐亨”，乃得勿憂也。用夫豐亨不憂之德，宜處天中，以偏照者也，故曰“宜日中”也。[疏]正義曰：勿，無也。王能至於豐亨，乃得無復憂慮，故曰“勿憂也”。用夫豐亨無憂之德，然後可以君臨萬國，遍照四方，如日中之時，遍照天下，故曰“宜日中”也。

The Hexagram Statement continues: Do not worry, it is appropriate for the sun at noon. Wang Bi's commentary explains: The meaning of "Feng" (Abundance) lies in promoting and expanding the subtle things, and unblocking the hidden and stagnant emotions. As the sovereign of the world, if the subtle and hidden things cannot achieve smoothness, worry will not cease; therefore, only when reaching the state of "Feng Heng" (Abundance and smoothness) can one no longer worry. With this virtue of abundant and smooth peace, one should be like the sun at noon, illuminating all directions, hence it says "Suitable for the sun at noon." Kong Yingda's commentary explains: "Wu" means "not" or "do not." When the sovereign achieves abundant and smooth success, he can no longer have worries, hence it says "Do not worry." With this virtue of abundant and smooth peace, one can then rule the world and illuminate all directions, like the sun at noon shining over the world, hence it says "Suitable for the sun at noon."

《彖》曰：豐，大也。音闡大之大也。[疏]“彖曰：豐，大也”。○正義曰：“豐，大也”者，釋卦名，正是弘大之義也。○注“音闡大之大也”。○正義曰：闡者，弘廣之言，凡物之大，其有二種，一者自然之大，一者由人之闡弘使大。“豐”之為義，既闡弘微細，則豐之稱大，乃闡大之大，非自然之大，故音之也。

The Commentary on the Judgment says: “Fullness” means “great.” Wang Bi’s annotation explains that the character 「大」 here is read as 「阐大」 (great in the sense of being elaborated and expanded). Kong Yingda’s commentary on the phrase “The Judgment says: Fullness is great” explains that “Fullness is great” is an explanation of the hexagram’s name, meaning the meaning of being expansive and grand. Kong Yingda further explains Wang Bi’s annotation 「the sound is that of 「阐大」 (great)」 by saying that 「阐」 means to promote and expand. Any thing called “great” can be of two kinds: one is naturally great, and the other is made great by human promotion and expansion. Since the meaning of “Fullness” lies in promoting and expanding small things, the term “Fullness” being called “great” refers to 「阐大」 (great through promotion), not naturally great. Therefore, Wang Bi specially annotated the pronunciation to distinguish it.

明以動，故豐。王假之，尚大也。大者王之所尚，故至之也。[疏]正義曰：“動故豐”者，此就二體，釋卦得名，為豐之意，動而不明，未能光大，資明以動，乃能致豐，故曰“明以動故豐”也。“王假之，尚大也”者，豐大之道，王所崇尚，所以王能至之，以能尚大故也。

The Commentary on the Judgment says: By first attaining brightness and then taking action, one can achieve abundance; "The king comes to it" indicates the veneration of grandeur. Wang Bi's commentary explains: Grandeur is what the king esteems, so he can reach this state. Kong Yingda's commentary explains: The phrase "movement thus brings abundance" is an explanation of the meaning of the hexagram being named "Abundance" by considering the upper and lower trigrams. The lower trigram is "Li" (Fire), representing brightness, and the upper trigram is "Zhen" (Thunder), representing movement. If there is movement without clarity, one cannot achieve greatness; only by acting with clarity can one attain abundance, hence the saying "brightness and movement thus bring abundance." The phrase "the king comes to it, esteeming grandeur" means that the way of abundance is what the king esteems, so the king can reach it because he esteems grandeur.

“勿憂，宜日中”，宜照天下也。以勿憂之德，故宜照天下也。[疏]正義曰：日中之時，遍照天下，王無憂慮，德乃光被，同於日中之盈，故曰“勿憂，宜日中，宜照天下也”。

The Commentary on the Judgment says: "Do not worry, it is appropriate for the sun to be at its zenith." This means that the light should illuminate the whole world. Wang Bi's annotation explains that because of this virtue that does not require worry, it is appropriate for the light to illuminate the whole world. Kong Yingda's commentary explains that at noon, the sunlight shines over the entire world; the king has no worries, and his virtue and grace extend to all directions, just as the fullness of the noonday sun. Therefore, it is said, "Do not worry, it is appropriate for the sun to be at its zenith, and it is appropriate for the light to illuminate the whole world."

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？豐之為用，困於昃食者也。施於未足則尚豐，施於巳盈則方溢，不可以為常，故具陳消息之道者也。[疏]正義曰：此孔子因豐設戒，以上言王者以豐大之德，照臨天下，同於日中。然盛必有衰，自然常理。日中至盛，過中則昃；月滿則盈，過盈則食。天之寒暑往來，地之陵谷遷貿，盈則與時而息，虛則與時而消。天地日月，尚不能久，況於人與鬼神，而能長保其盈盛乎？勉令及時脩德，仍戒居存慮亡也。

The Commentary on the Judgment says: When the sun reaches noon, it begins to set; when the moon is full, it starts to wane; the fullness and emptiness of heaven and earth follow the order of time, alternating between decline and growth; how much more so for human beings and ghosts and spirits? Wang Bi's commentary explains: The function of "Feng" (Abundance) is constrained by the pattern of the sun setting and the moon waning. When applied to places that are not yet full, it can still be called abundance; but when applied to places that are already full, it will overflow and cannot be considered a constant state. Therefore, the Commentary on the Judgment thoroughly explains the principle of increase and decrease. Kong Yingda's commentary explains: This is Confucius using the "Feng" hexagram to issue a warning. The previous text said that a ruler governs the world with abundant virtue, like the sun at noon. However, prosperity is inevitably followed by decline, which is a natural law. The sun reaches its peak at noon and then begins to set; the moon is fullest on the fifteenth day and then starts to wane. In heaven, the seasons alternate between cold and heat; on earth, mountains and valleys change over time. When things are full, they follow the order of time to grow; when they are empty, they follow the order of time to decline. Heaven, earth, sun, and moon cannot remain full forever; how much less can human beings and ghosts and spirits maintain their prosperity and abundance? This is a reminder to people to cultivate virtue in a timely manner and to be mindful of danger even when they are in a secure and prosperous situation.

此辭先陳天地，後言人、鬼、神者，欲以輕譬重，亦先尊後卑也。而日月先天地者，承上“宜日中”之下，遂言其昃食，因舉日月以對之，然後並陳天地，作文之體也。《象》曰：雷電皆至，豐。君子以折獄致刑。文明以動，不失情理也。

Kong Yingda continued to say: This passage first mentions heaven and earth, then discusses humans and ghosts and spirits, intending to use something light to illustrate something heavy, and also follows the order of beginning with the higher and then the lower. First mentioning the sun and moon and then heaven and earth is because it follows the previous statement "Suitable at noon," and then naturally proceeds to talk about the sun setting and the moon being eclipsed, thus taking the sun and moon as two opposing forces, and then together stating heaven and earth—this is the style of writing. The Image Commentary says: Thunder and lightning coming together, this is the situation of abundance; the gentleman thus decides lawsuits and applies punishments. Wang Bi's annotation explains: When there is bright virtue and then action, there will be no deviation from the case and the principles.

[疏]正義曰：“雷電皆至，豐”者，雷者，天之威動，電者，天之光耀。雷電俱至，則威明備，足以為豐也。“君子以折獄致刑”者，君子法象天威而用刑罰，亦當文明以動，折獄斷決也。斷決獄訟，須得虛實之情；致用刑罰，必得輕重之中。若動而不明，則淫濫斯及，故君子象於此卦而折獄致刑。

Kong Yingda's commentary explains: the phrase "Thunder and lightning arrive, abundance" refers to thunder being the shaking of heaven's authority, and lightning being the illumination of heaven's brightness. When thunder and lightning both arrive, the authority and clarity are both complete, sufficient to form the meaning of "abundance." The phrase "the gentleman uses this to decide cases and apply punishment" means that the gentleman takes the authority of heaven as a model in applying punishment, and should act with brightness and clarity. In deciding cases, one must ascertain the actual facts; in applying punishment, one must ensure the severity is appropriate. If there is only action without clarity, wrongful punishment will follow. Therefore, the gentleman takes the image of this hexagram to decide cases and apply punishment.

初九：遇其配主，雖旬無咎，往有尚。處豐之初，其配在四，以陽適陽，以明之動，能相光大者也。旬，均也。雖均無咎，往有尚也。初、四俱陽爻，故曰“均”也。[疏]正義曰：“遇其配主”者，豐者，文明必動，尚乎光大者也。初配在四，俱是陽爻，以陽適陽，以明之動，能相光大者也。故曰“遇其配主”也。“雖旬無咎，往有尚”者，旬，均也，俱是陽爻，謂之為均，非是陰陽相應，嫌其有咎，以其能相光大，故雖均，可以無咎，而往有嘉尚也，故曰“雖均無咎，往有尚”也。

The text says: "Initial Nine, encountering the matching main line, although both are equal there is no fault, going forward will be praised." Wang Bi's commentary explains: "Initial Nine is at the beginning of the Fulfillment hexagram, and its matching line is Nine in the Fourth. A yang line approaching another yang line, acting with brightness, both can mutually enhance each other. 'Xun' means 'equal': although equal there is no fault, going forward will still be praised—Initial Nine and Nine in the Fourth are both yang lines, so it is called 'equal.' Kong Yingda's commentary explains: 'Meeting the matching main line' refers to the Fulfillment hexagram, which speaks of splendid brightness and necessary action, valuing mutual enhancement. Initial Nine's matching line is Nine in the Fourth, both being yang lines, a yang line approaching another yang line, acting with brightness, they can mutually enhance each other, so it is called 'meeting the matching main line.' As for 'although equal there is no fault, going forward will be praised,' 'xun' means 'equal'; both are yang lines, hence called 'equal,' not yin and yang responding to each other, which might cause suspicion of fault; but because they can mutually enhance each other, even though equal, there can be no fault, and going forward will still be praised, hence it is said 'although equal there is no fault, going forward will be praised.'"

《象》曰：“雖旬無咎”，過旬災也。過均則爭，交斯叛也。[疏]“象曰”至“災也”。○正義曰：“過旬災光”者，言勢若不均，則相傾奪。既相傾奪，則爭競乃興，而相違背，災咎至焉，故曰“過旬災也”。○注“過均”至“叛也”。○正義曰：初，四應配，謂之為交，勢若不均，則初、四之相交，於斯乖叛矣。

The Image Commentary says: "Although for a period there is no blame," once the balance is exceeded, disaster will follow. Wang Bi's annotation explains that exceeding the balance leads to contention, and the two parties thus become estranged. Kong Yingda's commentary on the section from "The Image says" to "disaster" states: the phrase "overstepping the period brings disaster" (the original text reads "disaster light," which should be "disaster"), refers to the fact that if the forces of the two sides are unequal, they will compete and vie with each other; once they compete and vie, contention arises, and mutual estrangement follows, leading to disaster and blame, hence it is said "overstepping the period brings disaster." Kong Yingda also comments on Wang Bi's annotation from "exceeding the balance" to "estrangement," explaining that initially, the first nine and the fourth nine were originally in harmony and matched, called "interaction"; if the forces of the two sides are unequal, then the harmonious relationship between the first and the fourth will thus become estranged and rebellious.

六二：豐其蔀，日中見斗。往得疑疾，有孚發若，吉。蔀，覆曖，鄣光明之物也。處明動之時，不能自豐以光大之德，既處乎內，而又以陰居陰，所豐在蔀，幽而無睹者也，故曰“豐其蔀，日中見斗”也。日中者，明之盛也；斗見者，闇之極也。處盛明而豐其蔀，故曰“日中見斗”。不能自發，故往得疑疾。然履中當位，處闇不邪，有孚者也。若，辭也。有孚可以發其志，不困於闇，故獲吉也。

The text says: Six in the Second, adding the covering and blocking things to an extreme degree, so that even at noon one can see the Big Dipper; going forward will bring suspicion, but if one has sincerity to inspire the mind, it will be auspicious. Wang Bi's commentary explains: "Pu" refers to the covering and blocking, the thing that obstructs light. Six in the Second is in a position of brightness and action, yet it cannot rely on the great brightness of virtue to become prominent; it is in the inner trigram and has a yin line in a yin position, so what it enriches is precisely the covering and blocking, dark and nothing can be seen, hence "making the covering thick, seeing the Big Dipper at noon." Noon is the time of greatest brightness, seeing the Big Dipper indicates extreme darkness; being in the most brilliant light yet adding more covering, hence "seeing the Big Dipper at noon." It cannot rise up by itself, so going forward will bring suspicion. However, it practices the middle way and holds a proper position, though in darkness it does not go astray, thus having sincerity. "Ru" is a particle. Having sincerity can inspire the mind, not be trapped by darkness, thus obtaining auspiciousness.

[疏]“六二豐其蔀”至“有孚發若吉”。○正義曰：“豐其蔀”者，二以陰居遙又處於內，幽闇無所睹見，所豐在於覆蔽，故曰“豐其蔀”也。蔀者，覆曖，障光明之物也。“日中見斗”者，二居離卦之中，如日正中，則至極盛者也。處日中盛明之時，而斗星顯見，是二之至闇，使斗星見明者也。處光大之世，而為極闇之行，譬日中而斗星見，故曰“日中見斗”也。二、五俱陰，二巳見斗之闇，不能自發，以自求於五，往則得見疑之疾，故曰“往得疑疾”也。然居中履正，處闇不邪，是有信者也。有信以自發其志，不困於闇，故獲吉也。故曰“有孚發若，吉”也。《象》曰：“有孚發若”，信以發志也。[疏]正義曰：信以發志者，雖處幽闇而不為邪，是有信以發其豐大之志，故得吉也。

Kong Yingda explains the passage from "Six in the Second, enriching its covering" to "With sincerity, it is awakened and auspicious" as follows: "Enriching its covering" refers to the fact that the Second line, being a yin line in a yin position (the original text says "residing in remote," which should be "residing in yin"), is located in the inner trigram and is in darkness, unable to see anything. What is enriched is precisely the covering and obstruction that blocks light, hence "enriching its covering." "Covering" refers to something that blocks and obscures light. "Seeing the star Dou at noon" refers to the fact that the Second line is in the trigram Li, which represents the sun. Just as the sun is at its zenith, light is at its peak. However, during the height of daylight, the star Dou is visible, which indicates that the Second line is so dark that even the star Dou becomes visible. Being in a time of great brightness yet acting in great darkness, like seeing the star Dou at noon, is what is meant by "seeing the star Dou at noon." The Second and Fifth lines are both yin lines. Since the Second line has already fallen into such darkness as seeing the star Dou, it cannot rise up on its own to seek help from the Fifth line. Going to seek help would bring suspicion, hence "going leads to suspicion." However, the Second line is in the center and upholds righteousness. Though in darkness, it does not go astray, thus it is sincere. By sincerity, it awakens its heart, not being trapped by darkness, thus it attains auspiciousness, hence "with sincerity, it is awakened and auspicious." The Image Commentary says: "With sincerity, it is awakened," meaning using sincerity to awaken the heart. Kong Yingda explains: "Sincerity awakens the will," meaning that the Second line, though in darkness, does not engage in wrongdoings. This is using sincerity to awaken its great will, thus attaining auspiciousness.

九三：豐其沛，日中見沬。折其右肱，無咎。沛，幡幔，所以御盛光也。沬，微昧之明也。應在上六，志在乎陰，雖愈乎以陰處陰，亦未足以免於闇也。所豐在沛，日中則見沬之謂也。施明，則見沬而巳，施用，則折其右肱，故可以自守而巳，未足用也。[疏]正義曰：“豐其沛，日中見沬”者，沛，幡幔，所以御盛光也。沬，微昧之明也，以九三應在上六，志在乎陰，雖愈於六二以陰處陰，亦未見免於闇也，是所以“豐在沛，日中見沬”。夫處光大之時，而豐沛見沬，雖愈於豐蔀見斗，然施於大事，終不可用。假如折其右肱，自守而巳，乃得無咎，故曰“折其右肱，無咎”。

The text says: Nine in the Third, spreads the heavy curtain so thick that even at noon only faint starlight is visible; breaks its right arm, yet incurs no blame. Wang Bi's commentary explains: "Pai" refers to banners or curtains used to block strong sunlight; "mei" refers to dim and faint light. Nine in the Third corresponds to Six at the Top, with its mind attached to the soft and yielding. Although this is better than the case of Six in the Second, where a yin line occupies a yin position, it still cannot escape darkness. What it enriches is the curtain, which is why at noon only faint light is seen. If applied to illumination, only faint light is visible; if applied to action, it is like breaking the right arm, so it can only remain self-contained, and thus incurs no blame. Kong Yingda's commentary explains: "Feng qi pai, ri zhong jian mei" refers to spreading the curtain thickly, so that even at noon only faint light is visible. "Pai" is the curtain used to block strong sunlight; "mei" is dim and faint light. Because Nine in the Third corresponds to Six at the Top, with its mind attached to the soft and yielding, although this is better than the case of Six in the Second, where a yin line occupies a yin position, it still cannot escape darkness. This is why "feng qi pai, ri zhong jian mei." In a time of brightness, the curtain is thick and only faint light is visible. Although it is slightly better than "feng bu jian dou" in the case of Six in the Second, it is still not capable of handling great affairs, just like breaking one's right arm, so it can only remain self-contained, thus incurring no blame, hence "zhe qi you gong, wu jiu."

《象》曰：豐其沛，不可大事也。明不足也。[疏]正義曰：“不可大事”者，當光大之時，可為大事，明不足，故不可為大事也。折其右肱，終不可用也。雖有左在，不足用也。[疏]正義曰：“終不可用”者，凡用事在右肱，右肱既折，雖有左在，終不可用也。

The Image Commentary says: "Full and abundant," meaning one cannot undertake great affairs. Wang Bi's annotation explains that this is because there is insufficient discernment. Kong Yingda's commentary explains that "not being able to undertake great affairs" refers to the fact that when one is in a time of flourishing, one should be capable of great undertakings, but due to insufficient discernment, one cannot undertake great affairs. The Image Commentary also says: "Breaking the right arm," meaning ultimately one is not fit for use. Wang Bi's annotation explains that although the left arm remains, it is still insufficient for use. Kong Yingda's commentary explains that "ultimately not being fit for use" refers to the fact that all actions depend on the right arm; since the right arm has been broken, even though the left arm remains, one is ultimately not fit for use.

九四：豐其蔀，日中見斗。遇其夷主，吉。以陽居陰，豐其蔀也。得初以發，夷主吉也。[疏]正義曰：“豐其蔀”者，九四以陽居陰，闇同於六二，故曰“豐其蔀”也。“日中見斗，遇其夷主，吉”者，夷，平也。四應在初，而同是陽爻，能相顯發，而得其吉，故曰“遇其夷主，吉”也。言四之與初交相為主者，若賓主之義也。若據初適四，則以四為主，故曰“遇其配主”。自四之初，則以初為主，故曰“遇其夷主”也。二陽體敵，兩主均平，故初謂四為“旬”，而四謂初為“夷”也。

The text says: Nine in the Fourth Line, thickening the covering to such an extent that the Big Dipper is visible at noon; encountering a main line that is equal to oneself brings good fortune. Wang Bi's commentary explains: Nine in the Fourth Line, with a yang line in a yin position, thus is "thickening the covering"; receiving the initial Nine to stimulate oneself, this is "meeting an equal main line, which is good." Kong Yingda's commentary explains: "Thickening the covering" refers to Nine in the Fourth Line, with a yang line in a yin position, so darkness is the same as Six in the Second, thus "thickening the covering." "Seeing the Big Dipper at noon, meeting an equal main line, which is good," "夷" means "equal"; Nine in the Fourth Line's corresponding line is the initial Nine, and both are yang lines, able to illuminate and stimulate each other, thus obtaining good fortune, so it is said "meeting an equal main line, which is good." It says that Nine in the Fourth Line and the initial Nine alternate as main lines, like the relationship between guest and host: if looking from the initial Nine to Nine in the Fourth Line, then Nine in the Fourth Line is the main line, so the line statement of the initial Nine says "meeting its paired main line"; if looking from Nine in the Fourth Line back to the initial Nine, then the initial Nine is the main line, so the line statement of Nine in the Fourth Line says "meeting its equal main line." The two yang lines have similar strength, and the two main lines are equal to each other, so the initial Nine calls Nine in the Fourth Line "旬," and Nine in the Fourth Line calls the initial Nine "夷."

《象》曰：“豐其蔀”，位不當也。“日中見斗”，幽不明也。“遇其夷主”，吉行也。[疏]正義曰：“位不當”者，止謂以陽居陰，而位不當，所以豐蔀而闇者也。“幽不明也”者，日中盛則反而見斗，以譬當光大而居陰，是應明而幽闇不明也。“吉行也”者，處於陰位，為闇巳甚，更應於陰，無由獲吉，猶與陽相遇，故得吉行也。

The Image Commentary says: "The covering is abundant," because the line is in an inappropriate position; "the handle of the ladle appears at noon," indicates darkness and lack of clarity; "meeting the夷主," signifies a fortunate action. Kong Yingda's commentary explains: "Inappropriate position" refers to the fact that the nine in the fourth position holds a yang line in a yin position, thus being in an improper place, leading to an excessive covering and falling into darkness. "Darkness and lack of clarity" refers to the fact that noon is the time of greatest brightness, yet the handle of the ladle is seen, symbolizing that one should be bright but is instead in a yin position, hence should be clear but is instead dark and unclear. "Fortunate action" refers to the fact that the nine in the fourth position is in a yin position, and darkness has already become deep; if it were to correspond with another yin line, it would be impossible to achieve fortune. Fortunately, it corresponds with the yang line, the initial nine, thus enabling a fortunate action.

六五：來章有慶譽，吉。以陰之質，來適尊陽之位，能自光大，章顯其德，獲慶譽也。[疏]正義曰：六五處豐大之世，以陰柔之質，來適尊陽之位，能自光大，章顯其德，而獲慶善也。故曰“來章有慶譽，吉”也。《象》曰：六五之吉，有慶也。[疏]正義曰：“有慶也”者，言六五以柔處尊，履得其中，故致慶譽也。

The text says: Six in the Fifth, brings forth literary brilliance and radiance, brings blessings, praise, and auspiciousness. Wang Bi's commentary explains: Six in the Fifth, with its gentle and yielding nature, comes to occupy the noble Yang position, thus being able to magnify itself and display its virtue, thereby obtaining blessings, praise, and commendation. Kong Yingda's commentary explains: Six in the Fifth is in a time of abundance, with its gentle and yielding nature coming to occupy the noble Yang position, thus being able to magnify itself and display its virtue, thereby obtaining blessings and commendation, hence it is said, "Coming forth with brilliance, there is celebration and praise, auspicious." The Image Commentary says: The auspiciousness of Six in the Fifth is because of the celebration. Kong Yingda's commentary explains: The phrase "there is celebration" refers to Six in the Fifth, with its gentle and yielding nature occupying the noble position, practicing the middle way, thus attracting blessings and commendation.

上六：豐其屋，蔀其家，闚其戶，闃其無人。三歲不覿，凶。屋，藏蔭之物，以陰處極而最在外，不履於位，深自幽隱，絕跡深藏者也。既豐其屋，又蔀其家，屋厚家覆，闇之甚也。雖闚其戶，闃其無人，棄其所處，而自深藏也。處於明動尚大之，時而深自幽隱，以高其行；大道既濟，而猶不見，隱不為賢，更為反道，凶其宜也。三年，豐道之成。治道未濟，隱猶可也；既濟而隱，是以治為亂者也。

The text says: "Upper Sixth, building a high house and concealing the dwelling; peering through the door crack, it is quiet and empty; for three years one does not see him, which is ominous." Wang Bi's commentary explains: "A house" is something used for concealment and shelter. Upper Sixth, with a yao of yin at the very top and in the outermost position, does not hold an office, deeply hiding himself in a secluded place, completely withdrawing. Although he builds a high house and conceals the dwelling, the house is thick and the dwelling is hidden, darkness reaching its peak; even though he peers through the door crack, it is quiet and empty, because he has abandoned his proper position and chosen to hide himself. In a time of brightness and great activity, he chooses to remain in seclusion, thereby elevating his virtue; when the great way is already established, he still refuses to appear—this kind of seclusion is no longer considered virtuous, but rather a violation of the natural order, hence the ominous outcome. "Three years" refers to the period when the great path is fully accomplished: when the way of governance has not yet been established, seclusion is acceptable; but once it has been established and he still remains hidden, he treats the established world as if it were chaos.

[疏]“上六豐其屋”至“不覿”。○正義曰：屋者，藏蔭隱蔽之物也。上六，以陰處陰，極以處外，不履於位，是深自幽隱，絕跡深藏也。事同豐厚於屋者也。既豐厚其屋，而又覆鄣其家，屋厚家闇，蔽鄣之甚也。雖闚視其戶，而闃寂無人，棄其所處，而自深藏也。處於豐大之世，隱不為賢。治道未濟，隱猶可也；三年豐道巳成，而猶不見，所以為凶，故曰“豐其屋，蔀其家，闚其戶，闃其無人，三歲不覿，凶”。

Kong Yingda explains in his commentary on the section from "Shang Liu Feng Qi Wu" to "Bu Di" saying: "Wu" refers to something used for shelter and protection. Shang Liu, with a yao of yin in a yin position, is located at the very top and outermost position, not holding an official post. This represents deep concealment and complete withdrawal, just as building a house high and thick. Having built a house high and thick, and covered the dwelling, the house is thick and the home is dark, the concealment reaches its peak; although one looks through the door crack, it is silent and empty, indicating he has abandoned his proper position and withdrawn on his own. In a time of abundance, withdrawal is not considered virtuous: when the way of governance has not yet been established, withdrawal may be acceptable; but now, after three years, the way of abundance has already been achieved, yet he still does not appear, thus it is considered ominous, hence the statement "Feng Qi Wu, Bu Qi Jia, Kui Qi Hu, Qu Qi Wu Ren, San Nian Bu Di, Xiong."

《象》曰：“豐其屋”，天際翔也。翳光最甚者也。[疏]正義曰：“天祭翔也”者，如鳥之飛翔於天際，言隱翳之深也。“闚其戶，闃其無人”，自藏也。可以出而不出，自藏之謂也，非有為而藏。不出戶庭，失時致凶，況自藏乎？凶其宜也。[疏]正義曰：“自藏也”者，言非有為而當自藏，可以出而不出，無事自為隱藏也。

The Image Commentary says: "His house is full," which is like flying at the edge of the sky. Wang Bi's annotation explains: this is the most severe case of obscuring brightness. Kong Yingda's commentary explains: what is meant by "flying at the edge of the sky" (the original text mistakenly reads "sacrifice" instead of "edge") is like a bird flying at the edge of the sky, describing his concealment being extremely deep. The Image Commentary also says: "Peering through the door, it is quiet and empty," which is himself hiding. Wang Bi's annotation explains: one can emerge to act but does not, which is called self-concealment, not because of any action that requires concealment. Even remaining within the courtyard without going out would lead to missing opportunities and thus bring misfortune, let alone self-imposed deep concealment. Misfortune is inevitable. Kong Yingda's commentary explains: what is meant by "self-concealment" is that he does not conceal himself because of any action, but rather can emerge to act yet does not, hiding himself without reason.

艮下離上。旅：小亨，旅貞吉。不足全夫貞吉之道，唯足以為旅之貞吉，故特重曰“旅，貞吉”也。[疏]正義曰：旅者，客寄之名，羈旅之稱，失其本居，而寄他方，謂之為旅。既為羈旅，苟求僅存，雖得自通，非甚光大，故《旅》之為義，小亨而巳，故曰“旅，小亨”。羈旅而獲小亨，是旅之正吉，故曰“旅，貞吉”也。

The hexagram consists of the lower trigram "Gen" (Mountain) and the upper trigram "Li" (Fire). The hexagram statement says: "Traveling, there is slight success; traveling while maintaining proper conduct brings good fortune." Wang Bi's commentary explains: This is not sufficient to fully achieve the perfect virtue and good fortune, but it can be called good fortune in the context of traveling, so the word "traveling" is repeated and it says "Traveling, virtue and good fortune." Kong Yingda's commentary explains: "Traveling" refers to the name of being a guest or a traveler away from one's home; when one loses one's original dwelling and resides elsewhere, it is called "traveling." Since one is a traveler, one can only strive to survive, although one may achieve some success, it is not considered great. Therefore, the meaning of the hexagram "Traveling" is only slight success, hence it says "Traveling, slight success." Being a traveler and achieving slight success is considered proper and auspicious in the context of traveling, hence it says "Traveling, virtue and good fortune."

《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。夫物失其主則散，柔乘於剛則乖。既乖且散，物皆羈旅，何由得小亨而吉乎？夫陽為物長，而陰皆順陽。唯六五乘剛，而復得中乎外，以承於上，陰凶順陽，不為乖逆。止而麗明，動不履妄，雖不及剛得尊位，恢弘大通，是以小亨。令附旅者，不失其正，得其所安也。

The Commentary on the Judgment says: "Travel, small success" because the yao of flexibility is in the middle of the outer trigram and follows the yang, being still yet attached to brightness, hence "small success, traveling with uprightness brings good fortune." Wang Bi's commentary explains that when all things lose their master, they scatter; when flexibility is above yang, it causes disorder. Both disorder and scattering make everyone a traveler, so how can there be small success and good fortune? Yang is the leader of all things, and all yin should follow yang. This hexagram alone has the sixth line five above the yang, but it is in the middle of the outer trigram and supports the top line nine. Yin, following yang, does not constitute disorder. Being still and attached to brightness, acting without falsehood, though not as expansive as yang in a superior position, it still achieves small success, allowing those who travel to remain upright and find peace.

[疏]“《彖》曰”至“貞吉也”。○正義曰：“旅，小亨”者，舉《經》文也。柔得中乎外而順乎剛，止而麗乎明，是以“小亨”。“旅貞吉”者，此就六五及二體，釋旅得亨貞之義，柔處於外，弱而為客之象，若所託不得其主，得主而不能順從，則乖逆而離散，何由得自通而貞吉乎？今柔雖處外而得中順陽，則是得其所託，而順從於主。又止而麗明，動不履妄，故能於寄旅之時，得通而正，不失所安也。

Kong Yingda explains in his commentary from "The Tu" to "Zhen Ji also" that the phrase "travel, small success" is first cited as the Hexagram Statement from the Classic. The words "the flexible line is in the center of the outer trigram and follows the strong, stopping and attaching to brightness, thus small success" and "travel,贞吉" are explanations of the reason why the Travel Hexagram can be successful and maintain correctness. A flexible line in the outer trigram symbolizes weakness and being a guest in a foreign land. If the support is not reliable, or if there is a master but one does not follow, there will be deviation and disorder, so how can one achieve success and maintain correctness? Now, although the flexible line is in the outer trigram, it is in the center and follows the strong, thus it has a reliable support and follows the master. It can also remain still and attach to brightness, acting without falsehood, so it can be successful and correct while traveling, without losing its place of safety.

旅之時義大矣哉！旅者大散，物皆失其所居之時也。咸失其居，物願所附，豈非知者有為之時？[疏]正義曰：此嘆美寄旅之時，物皆失其所居。若能與物為附，使旅者獲安，非小才可濟，惟大智能然。故曰“旅之時義大矣哉”。

The Commentary on the Judgment says: The meaning of the hexagram of Travel is truly great! Wang Bi's annotation explains: "Travel" refers to a great dispersion, a time when all things have lost their dwellings; when everyone has lost their homes and longs for something to rely on, is this not precisely the time when the wise can take action? Kong Yingda's commentary explains: This is praising the great significance of the time of travel -- when all things have lost their dwellings, if one can provide people with something to rely on and offer shelter to those who are wandering, this is not something a person of small ability can accomplish, but only someone with great wisdom can achieve, hence it is said, "The meaning of the time of travel is indeed great."

《象》曰：山上有火，旅。君子以明，慎用刑而不留獄。止以明之，刑戮詳也。[疏]正義曰：火在山上，逐草而行，勢不久留，故為旅象。又上下二體，艮止離明，故君子象此，以靜止明察，審慎用刑，而不稽留獄訟。

The Image Commentary says: Mountains with fire on top, this is the trigram of Travel. The gentleman thus observes clearly and cautiously in administering punishment, without delaying legal cases. Wang Bi's annotation explains: By combining the virtue of stillness with clear discernment, punishments and executions can be thorough and precise. Kong Yingda's commentary explains: Fire on a mountain follows grass and trees, spreading inevitably and unable to stay in one place, hence it is the image of the trigram of Travel. Moreover, the upper and lower trigrams, the lower trigram 'Geng' representing stillness and the upper trigram 'Li' representing clarity, thus the gentleman takes this image, employing a calm and stable attitude to examine cases, applying punishments cautiously, and not delaying or accumulating legal matters.

初六：旅瑣瑣，斯其所取災。最處下極，寄旅不得所安，而為斯賤之役，所取致災，志窮且困。[疏]正義曰：“旅瑣瑣，斯其所取災”者，瑣瑣者，細小卑賤之貌也。初六當旅之時，最處下極，是寄旅不得所安，而為斯卑賤之役。然則為斯卑賤勞役，由其處於窮下，故致此災，故曰“旅瑣瑣斯其所取災”也。《象》曰：“旅瑣瑣”，志窮災也。[疏]正義曰：“志窮災”，志意窮困，自取此災也。

The text says: "Six at the Beginning, traveling in a humble and trivial condition, this is precisely the reason for the calamity he brings upon himself." Wang Bi's commentary explains: "Six at the Beginning is in the most extreme and low position of the entire hexagram. Being a traveler outside and unable to find stability, he can only perform such menial tasks, thus bringing about his own calamity. His mind is both destitute and distressed." Kong Yingda's commentary explains: "The phrase 'traveling in triviality, this is the calamity he incurs' refers to 'trivial' as a description of something small and humble. At the time of traveling, Six at the Beginning is in the most extreme and low position, which is being a traveler outside without stability, and thus forced to undertake such humble labor. Since he is engaged in such menial work, and because he is in the most destitute and lowest position, he incurs this calamity, hence the saying 'traveling in triviality, this is the calamity he incurs.' The Image Commentary says: 'Traveling in triviality' refers to a state of mental destitution that brings about calamity. Kong Yingda's commentary explains: 'Mental destitution brings calamity' means that when one's mind is destitute, he brings upon himself this calamity."

六二：旅即次，懷其資，得童僕貞。次者，可以安行旅之地也。懷，來也。得位居中，體柔奉上，以此寄旅，必獲次舍。懷來資貨，得童僕之所正也。旅不可以處盛，故其美盡於童僕之正也。過斯以往，則見害矣。童僕之正，義足而巳。[疏]正義曰：“旅即次，懷其資，得童僕貞”者，得位居中，體柔承上，以此而為寄旅，必為主君所安，旅得次舍，懷來資貨，又得童僕之正，不同初六賤役，故曰“旅即次，懷其資，得童僕貞”。《象》曰：“得童僕貞”，終無尤也。[疏]正義曰：“終無尤”者，旅不可以處盛，盛則為物所害。今惟正於童僕，則終保無咎也。

The text says: "Six in the Second, staying in a lodging while traveling, carrying belongings, and also obtaining a loyal and upright servant." Wang Bi's commentary explains: "Next" refers to a place where travelers can rest, and "hold" means to attract. Six in the Second is in a proper position and in the center, with a gentle and compliant nature, serving those above. By maintaining such a demeanor while staying away from home, one is certain to find a place to stay, attract wealth and goods, and obtain a loyal servant. A traveler should not be in an overly prosperous position, so the goodness of this situation stops at "the servant's uprightness"; going beyond this would lead to harm—this uprightness in morality is already sufficient. Kong Yingda's commentary explains: the phrase "traveling people find lodging, carry their belongings, and obtain a loyal servant" means that Six in the Second is in a proper position and in the center, with a gentle and compliant nature, serving those above. By maintaining such a demeanor while staying away from home, one is certain to be accommodated by the local host, find lodging during the journey, attract wealth and goods, and obtain a loyal servant, unlike Six at the Beginning who can only perform menial labor. Therefore, it is said, "traveling people find lodging, carry their belongings, and obtain a loyal servant." The Image Commentary says: "obtaining a loyal servant" ultimately brings no fault. Kong Yingda's commentary explains: the phrase "ultimately brings no fault" means that a traveler should not be in an overly prosperous position, for excessive prosperity invites harm from external forces; now, by merely seeking the uprightness of the servant, one can always remain without fault.

九三：旅焚其次，喪其童僕，貞厲。居下體之上，與二相得，以寄旅之身而為施下之道，與萌侵權，主之所疑也，故次焚僕喪，而身危也。[疏]“九三旅焚其次”至“貞厲”。○正義曰：“旅焚其次，喪其童僕，貞厲”者，九三居下體之上，下據於二，上無其應，與二相得，是欲自尊而惠施於下也。以羈旅之身而為惠下之道，是與萌侵權，為主君之所疑也。為君主所疑，則被黜而見害，故焚其次舍，喪其童僕之正而身危也。○注“與萌”至“所疑也”。正義曰：“與萌侵權”者，言與得政事之萌，漸侵奪主君之權勢，若齊之田氏，故為主所疑也。

The text says: "Nine in the Third, traveling and burning his lodging, losing his servants, even when keeping to the correct path, there is danger." Wang Bi's commentary explains: "Nine in the Third is in the uppermost position of the lower trigram, and is in harmony with Six in the Second. Though in a position of travel, he acts to bestow favors upon those below, intervening in the initial stages of affairs and encroaching upon authority, which causes the master to suspect him. Therefore, the lodging is burned, the servants are lost, and he himself is in danger." Kong Yingda explains the section from "Nine in the Third, traveling and burning his lodging" to "keeping to the correct path, there is danger" as follows: "So called 'traveling and burning his lodging, losing his servants, keeping to the correct path, there is danger,' Nine in the Third is in the uppermost position of the lower trigram, pressing down upon Six in the Second, and having no proper correspondence above. Being in harmony with Six in the Second, he intends to take a position of superiority and bestow favors upon those below. Acting as a traveler yet bestowing favors upon those below is equivalent to intervening in the initial stages of affairs and encroaching upon authority, thus arousing the suspicion of the local ruler. Being suspected by the ruler leads to being dismissed and suffering harm, hence the lodging is burned, the servants are lost, and he himself is in danger." Kong Yingda further explains Wang Bi's commentary from "participating in the initial stages" to "which is the reason for suspicion" as follows: "So called 'participating in the initial stages and encroaching upon authority,' refers to participating in the initial stages of affairs and gradually encroaching upon the ruler's authority, like the case of the Tian family's monopoly of power in the state of Qi, hence arousing the ruler's suspicion."

《象》曰：“旅焚其次”，亦以傷矣。以旅與下，其義喪也。[疏]正義曰：“亦以傷矣”者，言失其所安，亦可悲傷也。“其義喪”者，言以旅與下，理是喪亡也。

The Image Commentary says: "The traveler burns his dwelling," which is truly heartbreaking; when one is in a state of wandering and seeks to associate with subordinates, by principle, there should be some loss. Kong Yingda's commentary explains that "it is indeed a sorrow" refers to losing one's place of security, which is truly pitiable and sorrowful. "Its meaning is lost" refers to the fact that when one is in a state of wandering yet seeks to associate with subordinates, by reason, there should be some loss.

九四：旅于處，得其資斧，我心不快。斧所以斫除荊棘，以安其舍者也。雖處上體之下，不先於物，然而不得其位，不獲平坦之地，客於所處，不得其次，而得其資斧之地，故其心不快也。[疏]正義曰：“旅于處，得其資斧，我心不快”者，九四處上體之下，不同九三之自尊，然不得其位，猶寄旅之人，求其次舍，不獲平坦之所，而得用斧之地。言用斧除荊棘，然後乃處，故曰“旅于處，得其資斧”也。求安處而得資斧之地，所以其心不快也。《象》曰：“旅于處”，未得位也。“得其資斧”，心未快也。

The text says: "Nine in the Fourth, traveling and temporarily finding a place to rest, obtains a useful axe, but my heart is not happy." Wang Bi's commentary explains: an axe is used to cut through brambles in order to establish a dwelling. Although Nine in the Fourth is in the lowest position of the upper trigram and does not act ahead of others, it is not in the proper position and does not find a level place. It is staying in a place where there is no official lodging, only areas that require cutting with an axe, hence the feeling of unhappiness. Kong Yingda's commentary explains: "Traveling and temporarily finding a place to rest, obtaining a useful axe, but my heart is not happy." Nine in the Fourth is in the lowest position of the upper trigram, unlike Nine in the Third which assumes a lofty position. However, it is not in the proper position, just like a traveler looking for a place to stay, finding no level ground, only areas that need to be cleared with an axe. This means one must first use the axe to clear the brambles before being able to settle down, hence the phrase "traveling and temporarily finding a place to rest, obtaining a useful axe." He originally wanted a place to settle, but instead received a place that needed to be cleared with an axe, hence his feeling of unhappiness. The Image Commentary says: "Traveling and temporarily finding a place to rest" is because he has not yet obtained the proper position; "obtaining a useful axe" is the reason for his unhappiness.

六五：射雉一矢，亡。終以譽命。射雉以一矢，而復亡之，明雖有雉，終不可得矣。寄旅而進，雖處於文明之中，居於貴位，此位終不可有也。以其能知禍福之萌，不安其處以乘其下，而上承於上，故終以譽而見命也。[疏]“六五射雉”至“以譽命”。○正義曰：“射雉一矢亡，終以譽命”者，羈旅不可以處盛位，六五以羈旅之身，進居貴位，其位終不可保，譬之射雉，惟有一矢，射之而復亡失其矢，其雉終不可得，故曰“射雉一矢亡”也。然處文明之內，能照禍福之幾，不乘下以侵權，而承上以自保，故得終以美譽而見爵命，故曰“終以譽命”也。

The text says: "Six in the Fifth, shooting a pheasant with only one arrow, which is lost; yet ultimately receives a title by virtue of reputation." Wang Bi's commentary explains: shooting a pheasant with only one arrow, which is then lost, indicates that even though there is a pheasant, it cannot be obtained. A person who is a traveler cannot remain in a position of great power. Although the Five Yin is in a position of brightness and honor, this position cannot be held permanently. This is because it can foresee the budding of misfortune and fortune, and does not sit in its place to dominate the lower trigrams, but instead submits to the Nine at the Top above, thus ultimately receiving a title by virtue of reputation. Kong Yingda's commentary on the section from "Six in the Fifth shoots a pheasant" to "by reputation receives a title" says: what is meant by "shooting a pheasant with one arrow, which is lost, yet ultimately receives a title by reputation" is that a traveler cannot remain in a position of great power. The Five Yin ascends to a position of honor while still being a traveler, and thus cannot hold onto this position. It is like shooting a pheasant with only one arrow, which is then lost, so the pheasant cannot be obtained. Therefore, it is said "shooting a pheasant with one arrow, which is lost." However, it is located within a place of civilization, capable of discerning the signs of misfortune and fortune, and does not dominate the lower trigrams to seize power, but instead submits to the superior position to protect itself, thus ultimately receiving a title by virtue of reputation, hence it is said "ultimately receives a title by reputation."

《象》曰：“終以譽命”，上逮也。[疏]正義曰：“上逮”者，逮，及也，以能承及於上，故得“終以譽命”也。上九：鳥焚其巢，旅人先笑後號咷。喪牛于易，凶。居高危而以為宅，巢之謂也。客旅得上位，故先笑也。以旅而處於上極，眾之所嫉也。以不親之身而當被害之地，必凶之道也，故曰“後號咷”。牛者，稼穡之資。以旅處上，無所同嫉，故“喪牛于易”，不在於難。物莫之與，危而不扶，喪牛于易，終莫之聞。莫之聞，則傷之者至矣。

The Image Commentary says: "Ending with a good reputation and fate" is because it can connect upward. Kong Yingda's commentary explains that "upper reaching" refers to "reaching and connecting." Because it can connect upward to the top line, it can "end with a good reputation and fate." The text also says: The top line, the bird's nest is burned, the traveler first laughs but then wails in grief; losing the ox easily, which is dangerous. Wang Bi's annotation explains that living in a high and dangerous place as a residence is called "nest." Being a traveler in a guest position and attaining the highest position, so he first laughs; being in the highest position as a solitary traveler, it is hated by all; being in a place where no one is close, it is a place of certain harm, so it is said "later wailing." "Ox" is the capital for farming and harvest; being a traveler in a high position, no one shares his thoughts, everyone hates him, so "losing the ox easily" — losing it effortlessly, not in hardship. Everyone refuses to be close to him, and when he is in danger, they do not support him; the ox is thus easily lost, and he remains unaware; since no one informs him, the one who harms him has already arrived.

[疏]正義曰：“鳥焚其巢，旅人先笑後號咷，喪牛于易，凶”者，最居於上，如鳥之巢，以旅處上，必見傾奪，如鳥巢之被焚，故曰“鳥焚其巢”也。客得上位，所以“先笑”。凶害必至，故“後號咷”。無所同嫉，喪其稼穡之資，理在不難，故曰“喪牛于易”。物莫之與，則傷之者至矣，故曰“凶”也。《象》曰：以旅在上，其義焚也。“喪牛于易”，終莫之聞也。[疏]正義曰：“終莫之聞也”者，眾所同疾，危而不扶，至於喪牛于易，終無以一言告之，使聞而悟也。

Kong Yingda's commentary explains: the phrase "birds burn their nests, travelers first laugh then weep, lose cattle in ease, calamity" refers to the top line of the hexagram being at the highest position of the entire hexagram, like a bird's nest. Being in a high position while in a state of wandering and being displaced will inevitably lead to being attacked and deprived, just like a bird's nest being burned, hence "birds burn their nests." A traveler who attains a high position would first laugh, but calamity is certain to come, hence "then weep." There is no one who shares his sentiments, and he loses the capital upon which he relies for farming and harvest, which is lost effortlessly, hence "lose cattle in ease." Since no one is close to him, the people who harm him arrive, hence "calamity." The Image Commentary says: being in a high position while in a state of wandering, by reason, should be burned; "lose cattle in ease" means that no one ever informs him. Kong Yingda's commentary explains: "finally, no one hears about it" means that everyone detests him, and when he is in danger, they do not support him, leading to the effortless loss of cattle, yet no one is willing to say a word to inform him, allowing him to hear and awaken.

巽下巽上。巽：小亨。全以巽為德，是以小亨也。上下皆巽，不違其令，命乃行也。故申命行事之時，上下不可以不巽也。[疏]正義曰：巽者，卑順之名。《說卦》云：“巽，入也。”蓋以巽是象風之卦，風行無所不入，故以“入”為訓。若施之於人事，能自卑巽者，亦無所不容。然巽之為義，以卑順為體，以容入為用，故受“巽”名矣。上下皆巽，不為違逆，君唱臣和，教令乃行，故於重巽之卦，以明申命之理。雖上下皆巽，命令可行，然全用卑巽，則所通非大，故曰“小亨”。

The hexagram consists of the lower trigram "Xun" (Wind) and the upper trigram "Xun" (Wind). The hexagram statement says: "Xun, there is slight success." Wang Bi's commentary explains: because it is entirely based on humility and submission as virtue, it only achieves slight success. When both superior and inferior are humble and compliant, they do not contradict orders, thus commands can be carried out. Therefore, when repeatedly issuing orders and implementing affairs, both superior and inferior must not fail to be humble and compliant. Kong Yingda's commentary explains: "Xun" is the name for humility and submission. The "Sayings of the Hexagram" states, "Xun means entering," because the trigram "Xun" is taken as the image of wind, which penetrates everywhere without obstruction, so "entering" is used to explain it. Applied to human affairs, those who humble themselves and are respectful can accommodate all things. However, the meaning of "Xun" is based on humility and submission as its essence, and its function is to accept and penetrate deeply, hence it is called "Xun." When both superior and inferior are humble and compliant, there will be no opposition, and when the sovereign issues orders and the ministers respond in harmony, education and commands can be implemented. Therefore, in this hexagram where two "Xun" trigrams are stacked, it elucidates the principle of repeatedly issuing commands. Although both superior and inferior are humble and compliant, and commands can be carried out, if one only relies on humility and submission, the success will not be extensive, hence it is said "small success."

利有攸往。巽悌以行，物無距也。[疏]正義曰：巽悌以行，物無違距，故曰“利有攸往”。利見大人。大人用之，道愈隆。[疏]正義曰：但能用巽者，皆無往不利，然大人用巽，其道愈隆，故曰“利見大人”，明上下皆須用巽也。

The Hexagram Statement continues: It is advantageous to go somewhere. Wang Bi's commentary explains: By acting with humility, gentleness, and ease, all things will not resist. Kong Yingda's exposition states: By acting with humility, gentleness, and ease, all things will not oppose or resist, hence it says "It is advantageous to go somewhere." The Hexagram Statement also says: It is advantageous to see a great man. Wang Bi's commentary explains: When a great man employs the way of humility, his path becomes even more flourishing. Kong Yingda's exposition states: Those who employ the way of humility and gentleness find advantage in all directions; however, when a great man employs humility and gentleness, his path becomes even more flourishing, hence it says "It is advantageous to see a great man," indicating that both the superior and the inferior should employ humility and gentleness.

《彖》曰：重巽以申命。命乃行也。未有不巽而命行也。[疏]正義曰：此卦以卑巽為名，以申命為義。故就二體上下皆巽，以明可以申命也。上巽能接於下，下巽能奉於上，上下皆巽，命乃得行，故曰“重巽以申命也”。

The Commentary on the Judgment says: Two "Xun" trigrams stacked together are used to repeatedly emphasize the command. Wang Bi's annotation explains: Only by being humble and compliant can the command be effectively implemented. Kong Yingda's commentary explains: This hexagram is named for its humility and compliance, and its meaning lies in repeatedly issuing commands. Since both the upper and lower trigrams are "Xun," it illustrates the idea of repeatedly issuing commands. When those above are humble and compliant, they can accept what is below; when those below are humble and compliant, they can carry out the commands above. Only when both above and below are humble and compliant can the command be effectively implemented, hence it is said "repeated Xun to emphasize the command."

剛巽乎中正而志行。以剛而能用巽，處乎中正，物所與也。[疏]正義曰：“剛巽乎中正而志行”者，雖上下皆巽，若命不可從，則物所不與也。故又因二五之爻，剛而能巽，不失其中，所以志意得行，申其命令也。

The Commentary on the Judgment says: The strong lines are able to be humble and compliant, residing in the central and upright position, thus their aspirations can be carried out. Wang Bi's annotation explains: Using the quality of yang strength, yet being able to employ humility and compliance, and residing in the central and upright position, this is something that all things are delighted to approach. Kong Yingda's commentary explains: The phrase "strong lines are humble and compliant in the central and upright position, and their aspirations are carried out" refers to although both above and below are humble and compliant, if the command itself is not worthy of following, people will still not approach. Therefore, the Commentary on the Judgment further discusses the lines nine two and nine five: they are yang strong and humble and compliant, and do not lose the middle path, thus their aspirations can be carried out, and they are able to repeatedly clarify their commands.

柔皆順乎剛。明無違逆，故得小亨。[疏]“柔皆順乎剛”。○正義曰：“柔皆順乎剛”者，剛雖巽為中正，柔若不順乎剛，何所申其命乎？故又就初、九各處卦下，柔皆順剛，無有違逆，所以教命得申，成小亨以下之義也。○注“明無違”至“得小亨”。○正義曰：案《彖》並舉“小亨，利有攸往，利見大人”以結之，則柔皆順剛之意，不事釋“小亨”二字，而《注》獨言“明無違逆，故得小亨”者，褚氏云：“夫獻可替否，其道乃弘：柔皆順剛，非大通之道，所以文王繫‘小亨’之辭，孔子致‘皆順’之釋。”案：王註上下卦之體，皆以巽言之，柔不違剛，正是巽義，故知“皆順”之言，通釋諸辭也。

The Commentary on the Judgment says: the yao of the yielding type all obey the yao of the strong type. Wang Bi's annotation explains: this indicates there is no opposition, so there is a small degree of success. Kong Yingda's commentary on "the yielding yao all obey the strong yao" says: although the strong yao are humble and proper, if the yielding yao do not obey the strong yao, to whom would the commands be conveyed? Therefore, the Commentary on the Judgment discusses the initial line and the fourth line (the original text says "initial and ninth") separately, as they are in the lowest positions of the upper and lower trigrams, saying: the yielding yao all obey the strong yao, there is no opposition, thus the commands can be conveyed, achieving the meaning of the phrases "small success, advantageous to go forward, advantageous to see a great man." Kong Yingda also comments on Wang Bi's annotation from "clearly there is no opposition" to "thus achieving small success," saying: examining the Commentary on the Judgment, it combines the three phrases "small success, advantageous to go forward, advantageous to see a great man" as a conclusion. Therefore, the meaning of "the yielding yao all obey the strong yao" does not specifically explain the word "small success." However, Wang Bi's annotation singles out "clearly there is no opposition, thus achieving small success." In response, Chu said: "If ministers can present feasible strategies and discard unfeasible matters, then the way of the ruler is considered great. If the yielding yao merely obey the strong yao, it is not the great way of success, so King Wen used the phrase "small success" in the hexagram statement, and Confucius explained it as "all obey." The commentary says: Wang Bi's explanation of the nature of the upper and lower trigrams both uses "Xun" to illustrate, and the yielding yao not opposing the strong yao is precisely the meaning of "Xun," thus showing that the phrase "all obey" is a comprehensive explanation of the previous phrases in the hexagram statement.

是以“小亨，利有攸往，利見大人”。[疏]正義曰：“是以小亨”以下，釋《經》結也。《象》曰：隨風，巽。君子以申命行事。[疏]正義曰：“隨風，巽”者，兩風相隨，故曰“隨風”，風既相隨，物無不順，故曰“隨風，巽”。“君子以申命行事”者，風之隨至，非是令初，故君子訓之以申命行事也。

The Commentary on the Judgment concludes by saying: "Therefore, 'smallly prosperous, advantageous for going somewhere, advantageous to see a great man.'" Kong Yingda's commentary explains that the sentences following "therefore, small prosperity" are used to explain the Hexagram Statement from the Classic and serve as a conclusion. The Image Commentary states: wind follows wind, which is the meaning of Xun. The gentleman thus repeatedly issues commands and carries out affairs. Kong Yingda's commentary explains that "wind following wind" refers to two winds following each other, hence the phrase "wind following." Since the wind comes following one after another, all things are without resistance, hence "wind following, Xun." As for "the gentleman thus issues commands and carries out affairs," the wind comes in succession, not the original command, so the gentleman takes this meaning to repeatedly issue commands and carry out affairs.

初六：進退，利武人之貞。處令之初，未能服令者也。故進退也。成命齊邪，莫善武人，故“利武人之貞”以整之。[疏]正義曰：初六，處令之初，法未宣著，體於柔巽，不能自決，心懷進退，未能從令者也。成命齊邪，莫善威武，既未能從令，則宜用武人之正，以整齊之，故曰“進退，利武人之貞”也。

The text says: "Six at the Beginning, hesitating to advance or retreat, it is advantageous to hold firm with the virtue of a warrior." Wang Bi's commentary explains: "Six at the Beginning is at the time when the command has just been issued, and it is still unable to obey the command, hence hesitating to advance or retreat. To accomplish the command and correct disorder, there is nothing more effective than a warrior, hence it says 'advantageous to hold firm with the virtue of a warrior,' relying on him to correct the disorder." Kong Yingda's commentary explains: "Six at the Beginning is at the time when the command has just been issued, and the decree has not yet been clearly announced. It itself is of a gentle nature and cannot make decisions on its own, thus feeling uncertain about advancing or retreating and still unable to obey the command. To accomplish the command and correct disorder, there is nothing more effective than the strength of a warrior; since it is unable to obey the command, it should be corrected by the firmness of a warrior, hence it says 'hesitating to advance or retreat, advantageous to hold firm with the virtue of a warrior.'"

《象》曰：“進退”，志疑也。巽順之志，進退疑懼。[疏]正義曰：“志疑”者，欲從之，則未明其令；欲不從，則懼罪及巳，志意懷疑，所以進退也。“利武人之貞”，志治也。[疏]正義曰：“志治也”者，武非行令所宜，而言利武人者，志在使人從治，故曰：“利武人”。其猶《蒙卦》初六《象》曰“利用刑人，以正法也”。

The Image Commentary says: "Advance and retreat," indicating uncertainty in one's mind. Wang Bi's annotation explains that the mind of a humble and compliant person hesitates between advancing and retreating. Kong Yingda's commentary explains that "uncertainty of will" refers to wanting to obey but not yet understanding the command, and wanting to disobey yet fearing the consequences, thus causing hesitation and indecision. The Image Commentary also says: "Beneficial to the upright warrior," indicating a determination to bring people under proper governance. Kong Yingda's commentary explains that "will for governance" means that warfare is not an appropriate means for implementing orders, yet here it is said to be beneficial to the warrior because his intention is to bring people into submission and order. This is similar to the Image Commentary of the first line of the Meng hexagram, which says, "Use of punishment is beneficial, to correct the law," where punishment is also used to establish proper regulations.

九二：巽在床下，用史巫紛若，吉，無咎。處巽之中，既在下位，而復以陽居陰，卑巽之甚，故曰：“巽在床下”也。卑甚失正，則入於咎過矣。能以居中而施至卑於神祗，而不用之於威勢，則乃至於紛若之吉，而亡其過矣。故曰“用史巫紛若，吉，無咎”也。[疏]正義曰：“巽在床下”者，九二處巽下體，而復以陽居陰，卑巽之甚，故曰“巽在床下”。“用史巫紛若，吉，無咎”者，史謂祝史，巫謂巫覡，並是接事鬼神之人也。紛若者，盛多之貌。卑甚失正，則入於過咎。人有威勢，易為行恭；神道無形，多生怠慢。若能用居中之德，行至卑之道，用之於神祗，不行之於威勢，則能致之於盛多之吉，而無咎過，故曰“用史巫紛若，吉，無咎”也。

The text says: Nine in the Second, humbly crouching under the bed, employing many diviners and shamans, the situation is auspicious and without fault. Wang Bi's commentary explains: Nine in the Second is located in the lower trigram. It is in a lower position and has a yang line in a yin place, thus being overly humble, hence it is said "Wind is under the bed." Excessive humility leads to losing the middle and proper position, which may result in misfortune. However, it can use the virtue of being in the middle to apply this extreme humility to the gods rather than to authority and power, thus achieving the auspiciousness of "abundant and harmonious," and avoiding misfortune, hence it is said "using diviners and shamans in abundance, auspicious, without fault." Kong Yingda's commentary explains: "Wind is under the bed" refers to Nine in the Second being in the lower trigram "Wind," and having a yang line in a yin place, thus being extremely humble, hence it is said "Wind is under the bed." "Using diviners and shamans in abundance, auspicious, without fault" refers to "diviners" meaning the officials who serve the gods, and "shamans" meaning the spirit mediums, who are all those who serve the spirits. "Abundant and harmonious" means being numerous. Excessive humility leading to losing the middle and proper position may result in misfortune. If a person has authority, it is easy to be respectful. However, the divine is formless and shapeless, and people tend to be careless. If one can use the virtue of being in the middle and practice extreme humility, applying it to the gods rather than to authority and power, one can achieve the auspiciousness of being numerous and harmonious without fault, hence it is said "using diviners and shamans in abundance, auspicious, without fault."

《象》曰：“紛若”之“吉”，得中也。[疏]正義曰：“得中”者，用卑巽於神祗，是行得其中，故能致紛若之吉也。九三：頻巽，吝。頻，頻蹙，不樂而窮，不得巳之謂也。以其剛正而為四所乘，志窮而巽，是以吝也。[疏]正義曰：“頻巽，吝”者，頻者，頻蹙憂戚之容也，九三體剛居正，為四所乘，是志意窮屈，不得申遂也。既處巽時，只得受其屈辱也，頻蹙而巽，鄙吝之道，故曰“頻巽，吝”也。《象》曰：“頻巽”之“吝”，志窮也。[疏]正義曰：“志窮”者，志意窮屈，所以為吝也。

The Image Commentary says: The auspiciousness of "fēn ruò" lies in the Nine in the Second attaining the center. Kong Yingda's commentary explains: What is meant by "attaining the center" is to apply humility and respectful submission to the divine, which is to act in accordance with the middle path, thus attracting the auspiciousness of "fēn ruò." The text also says: The Nine in the Third, frowning and forcedly submitting, is regrettable. Wang Bi's annotation explains: "Pín" refers to frowning and furrowing the brow, indicating inner displeasure, a difficult situation, and being forced into it. The Nine in the Third, originally a strong and upright line, is overshadowed by the Six in the Fourth above, leading to a state of inner distress and forced submission, hence the regret. Kong Yingda's commentary explains: What is meant by "pín xùn, lìn" is that "pín" refers to the appearance of frowning and worrying. The Nine in the Third, though strong and upright and in a proper position, is overshadowed by the Six in the Fourth, resulting in inner frustration and inability to fulfill one's aspirations. Since it is in the context of "Xùn," it can only endure this humiliation, submitting with a frown, which is a contemptible and regrettable way, hence it is said "pín xùn, lìn." The Image Commentary says: The regret of "pín xùn" arises from inner frustration. Kong Yingda's commentary explains: What is meant by "zhi qiong" is inner frustration, hence the regret.

六四：悔亡，田獲三品。乘剛，悔也，然得位承五，卑得所奉。雖以柔乘剛，而依尊履正，以斯行命，必能獲強暴，遠不仁者也。獲而有益，莫善三品，故曰“悔亡，田獲三品”。一曰乾豆，二曰賓客，三曰充君之庖。[疏]正義曰：“悔亡，田獲三品”者，六四有乘剛之悔，然得位承尊，得其所奉，雖以柔乘剛，而依尊履正，以斯行命，必能有功，取譬田獵，能獲而有益，莫善三品，所以得悔亡。故曰“悔亡，田獲三品”也。三品者，一曰乾豆，二曰賓客，三曰充君之庖廚也。《象》曰：田獲三品，有功也。[疏]正義曰：“有功”者，田獵有獲，以喻行命有功也。

The text says: "Six in the Fourth, regret disappears, hunting yields three kinds of game." Wang Bi's commentary explains: To be gentle and ride over the strong naturally brings regret, but Six in the Fourth is in the proper position and above it is Nine in the Fifth. The humble has found an object to serve. Although it is gentle and rides over the strong, it follows the exalted position and practices the right way. With such an attitude in carrying out orders, it certainly can subdue the violent and distance the unrighteous. To gain something and also gain benefit, nothing is better than the "three kinds," hence it says "regret disappears, hunting yields three kinds." The three kinds refer to: first, dried meat placed in a bean vessel for worship; second, to entertain guests; third, to fill the king's kitchen. Kong Yingda's commentary explains: The phrase "regret disappears, hunting yields three kinds" refers to the fact that Six in the Fourth originally had regret from being gentle and riding over the strong, but since it is in the proper position and serves the superior, it has found an object to serve. Although it is gentle and rides over the strong, it follows the exalted position and practices the right way. With such an attitude in carrying out orders, it certainly can achieve effectiveness. Using hunting as an analogy, it can gain something and also gain benefit, and nothing is better than the "three kinds," hence it says "regret disappears, hunting yields three kinds." The phrase "has effectiveness" refers to the fact that hunting yields a harvest, which is used as an analogy for carrying out orders and achieving effectiveness.

九五：貞吉，悔亡，無不利。無初有終。先庚三日，後庚三日，吉。以陽居陽，損於謙巽。然秉乎中正以宣其令，物莫之違，故曰“貞吉，悔亡，無不利”也。化不以漸，卒以剛直用加於物，故初皆不說也。終於中正，邪道以消，故有終也。申命令謂之庚。夫以正齊物，不可卒也；民迷固久，直不可肆也，故先申三日，令著之後，復申三日，然後誅而無咎怨矣。甲、庚，皆申命之謂也。

The text says: Nine in the Fifth, maintaining correctness brings good fortune, regret disappears, and there is no disadvantage; beginning with difficulty but ultimately achieving success. Issuing orders three days before the "Geng" day and again three days after the "Geng" day brings good fortune. Wang Bi's commentary explains: Nine in the Fifth holds a yang line in a yang position, lacking humility; yet it upholds the middle and correctness to issue commands, which the people cannot disobey, hence it is said, "Zhen Ji, Hui Wang, Wu Bu Li." If education is not gradual, and if one suddenly imposes strictness upon the people, then at first everyone is dissatisfied, which is referred to as "wu chu." But eventually it reaches the middle and correctness, and the way of deviation is eliminated, hence "you zhong." Repeatedly issuing orders is called "Geng." Using the correct way to regulate the people should not be done too hastily; the people have been confused for a long time, and constant strictness should not be allowed to go unchecked. Therefore, first issue orders three days before the "Geng" day, then again three days after, and then impose punishment, thus there will be no blame or resentment. "Jia" and "Geng" both refer to the act of repeatedly issuing orders.

[疏]正義曰：九五以陽居陽，違於謙巽，是悔也。然執乎中正，以宣其令，物莫之違，是由貞正獲吉，故得悔亡而無不利，故曰“貞吉，悔亡，無不利”也。“無初有終”者，若卒用剛直，化不以漸，物皆不說，故曰“無初”也。終於中正，物服其化，故曰“有終”也。“先庚三日，後庚三日，吉”者，申命令謂之庚，民迷固久，申不可卒，故先申之三日，令著之後，復申之三日，然後誅之，民服其罪，無怨而獲吉矣，故曰“先庚三日，後庚三日，吉”也。《象》曰：“九五”之“吉”，位正中也。[疏]正義曰：“位正中”者，若不以九居五位，則不能以中正齊物，物之不齊，無由致吉，致吉是由九居五位，故舉爻位言之。

Kong Yingda explains: Nine Five, with a yang line in a yang position, contradicts the way of humility, which is the source of regret; however, it maintains uprightness and issues commands, which are not to be disobeyed, thus achieving good fortune through uprightness, so regret disappears and there is no disadvantage, hence it says "upright and good fortune, regret disappears, no disadvantage." The phrase "without beginning but with end" means that if one suddenly applies strictness and does not proceed gradually, the people will not be convinced, hence "without beginning"; but ultimately it reaches uprightness, and the people obey its command, hence "with end." The phrase "three days before the庚 and three days after the庚, good fortune" refers to repeated announcements called "庚"; the people have been confused for a long time, so the announcement should not be rushed. Therefore, announce three days before the庚, wait until the command is clear, then announce three days after the庚, and then impose punishment. The people accept the punishment without resentment, thus achieving good fortune, hence it says "three days before the庚 and three days after the庚, good fortune." The Image Commentary says: the good fortune of Nine Five is because it is in the central and correct position. Kong Yingda explains: the phrase "central and correct position" means that if the yang line Nine is not in the fifth position, it cannot use the principle of central uprightness to regulate the people; if the people are not regulated, good fortune cannot be achieved. The ability to achieve good fortune is precisely because the yang line is in the fifth position, so the Image Commentary specifically mentions the position of the line.

上九：巽在床下，喪其資斧，貞凶。處巽之極，極巽過甚，故曰：“巽在床下”也。斧所以斷者也，過巽失正，喪所以斷，故曰“喪其資斧，貞凶”也。[疏]正義曰：“巽在床下”者，上九處巽之極，巽之過甚，故曰“巽在床下”。“喪其資斧”者，斧能斬決，以喻威斷也，巽過則不能行威命。命之不行，是喪其所用之斧，故曰“喪其資斧”也。“貞凶”者，失其威斷，是正之凶，故曰“貞凶”也。

The text says: "The top line, being humble and submissive, lies beneath the bed, losing his axe; although he maintains uprightness, it is dangerous." Wang Bi's commentary explains: "The top line is at the highest position of the 'Xun' trigram. Being overly humble is expressed as 'Xun beneath the bed.' The axe is a tool for making decisions; when humility becomes excessive, it loses the center and uprightness, thus losing the means for decision-making, hence 'losing his axe and facing danger while maintaining uprightness.'" Kong Yingda's commentary explains: "What is meant by 'Xun beneath the bed' is that the top line is at the extreme position of the 'Xun' trigram, being overly humble, hence 'Xun beneath the bed.' What is meant by 'losing his axe' is that the axe is used for cutting and deciding, symbolizing authority and decisiveness; when humility becomes excessive, it cannot issue authoritative commands, and when commands cannot be carried out, it is as if the axe has been lost, hence 'losing his axe.' What is meant by 'danger while maintaining uprightness' is that losing authority and decisiveness is precisely the reason for danger despite uprightness, hence 'danger while maintaining uprightness.'"

《象》曰“巽在床下”，上窮也。“喪其資斧”，正乎凶也。[疏]正義曰：“上窮”者，處上窮巽，故過在床下也。“正乎凶”者，正理須當威斷，而喪之，是“正乎凶”也。

The Image Commentary says: "Wind in the bed below" is because being in a high position, humility and compliance have reached their extreme; "losing his means and tools" is, in terms of the correct path, truly dangerous. Kong Yingda's commentary explains: "Being at the extreme upper position" refers to the ninth line at the top being in the highest position, where humility and compliance have reached their limit, so it is excessive to be crouching beneath the bed. "Being in the correct position yet facing misfortune" means that according to proper principles, one should maintain dignity and decisiveness, but now it is lost, which is called "being in the correct position yet facing misfortune."

兌下兌上。兌：亨，利貞。[疏]正義曰：兌，說也。《說卦》曰：“說萬物者莫說乎澤。”以兌是象澤之卦，故以“兌”為名。澤以潤生萬物，所以萬物皆說：施於人事，猶人君以恩惠養民，民無不說也。惠施民說，所以為亨。以說說物，恐陷諂邪，其利在於貞正。故曰“兌，亨利貞”。

The hexagram consists of the trigram Dui below and Dui above. The hexagram statement says: Dui, smooth and harmonious, favorable to uprightness. Kong Yingda's commentary explains: "Dui" means "to speak" or "to express," which refers to joy. The "Commentary on the Hexagrams" states, "Nothing is more capable of expressing the joy of all things than the marsh." Since Dui is derived from the image of a marsh, it is named Dui. A marsh nourishes and sustains all things with water, so all things are joyful. Applied to human affairs, this is like a ruler who nurtures the people with kindness, and the people will not be joyful. When kindness is practiced and the people are joyful, harmony is achieved. However, using joy to please others might lead to flattery and deceit, so its benefit lies in uprightness. Hence, it says, "Dui, smooth and harmonious, favorable to uprightness."

《彖》曰：兌，說也。剛中而柔外，說以利貞，說而違剛則諂，剛而違說則暴。剛中而柔外，所以說以利貞也。剛中，故利貞，柔外，故說亨。[疏]正義曰：“兌，說也”者，訓卦名也。“剛中而柔外，說以利貞”者，此就二、五以剛居中，上六、六三以柔處外，釋“兌亨利貞”之義也。外雖柔說，而內德剛正，則不畏邪諂。內雖剛正，而外跡柔說，則不憂侵暴。只為剛中而柔外，中外相濟，故得說亨而利貞也。

The Commentary on the Judgment says: "Dui" means joy; a yang line in the center with a yin line outside brings joy and is favorable for upholding correctness. Wang Bi's commentary explains: if there is only joy without upholding correctness, it will lead to flattery; if there is only upholding correctness without joy, it will lead to cruelty. A yang line in the center and a yin line outside allows for both joy and favorable upholding of correctness—yang in the center makes it favorable to uphold correctness; yin outside brings joy and smoothness. Kong Yingda's commentary explains: "Dui, say" is an explanation of the hexagram name. "Yang in the center and yin outside, joy leading to favorable upholding of correctness" refers to the nine in the second and five positions, where yang lines are in the central positions, and the six in the third and top positions, where yin lines are in the outer positions, to explain the meaning of "Dui is joyful and favorable for upholding correctness." Although the exterior appears soft and joyful, the inner virtue is strong and upright, so it does not fear falling into perverse flattery; although the interior is strong and upright, the exterior appears soft and joyful, so it does not worry about being aggressive and cruel. Because yang is inside and yin is outside, the internal and external aspects complement each other, thus enabling joy, smoothness, and favorable upholding of correctness.

是以順乎天而應乎人。天剛而不失說者也。[疏]正義曰：廣明說義，合於天人。天為剛德而有柔克，是剛而不失其說也。今說以利貞，是上順乎天也。人心說於惠澤，能以惠澤說人，是下應乎人也。

The Commentary on the Judgment says: Therefore it can ascend in accordance with the Way of Heaven and descend in response to the hearts of people. Wang Bi's annotation explains: Heaven manifests the virtue of strength and vigor yet does not lose its kindness and joy. Kong Yingda's commentary further explains: This is to elaborate on the meaning of joy, saying that it harmonizes with the Way of Heaven above and with human feelings below. Heaven possesses the virtue of strength and vigor and also has a gentle aspect, just as the "Three Virtues" mentioned in the Book of Documents, the "Huang Fan," which include "flexible control through gentleness." This is strength and vigor without losing kindness and joy. Now, "to explain and to maintain firmness and sincerity" refers to ascending in accordance with the Way of Heaven; the hearts of people favor benevolence and nourishment, and being able to use benevolence and nourishment to bring joy is to respond to the hearts of people.

說以先民，民忘其勞；說以犯難，民忘其死。說之大，民勸矣哉！[疏]正義曰：“說以先民，民忘其勞”，以下嘆美說之所致，亦申明應人之法，先以說豫撫民，然後使之從事，則民皆竭力忘其從事之勞，故曰“說以先民，民忘其勞”也。“說以犯難，民忘其死”者，先以說豫勞民，然後使之犯難，則民皆授命，忘其犯難之死，故曰“說以犯難，民忘其死”也。施說於人，所致如此，豈非說義之大，能使民勸勉矣哉！故曰“說之大，民勸矣哉”。

The Commentary on the Judgment says: Using the way of joy to lead the people first, the people will forget their toil; using the way of joy to make the people face difficulties, the people will forget death. The way of joy is so great that the people thus become self-motivated! Kong Yingda's commentary explains: "Using joy to lead the people, the people forget their labor" and the following sentences praise the effectiveness of the way of joy, while also explaining specifically what "responding to people" entails: first using joy and comfort to pacify the people, then making them work, so the people will give their all and forget the hardship of labor, hence saying "Using joy to lead the people, the people forget their labor." "Using joy to face difficulties, the people forget death" means first using joy and comfort to comfort the people, then sending them to face danger, so the people are willing to sacrifice their lives and forget the fear of death, hence saying "Using joy to face difficulties, the people forget death." Applying the way of joy to people achieves such results; is it not precisely the great significance of the way of joy that can inspire the people to self-motivate? Hence it says "The way of joy is great, the people are thus motivated."

《象》曰：麗澤，兌。君子以朋友講習。麗，猶連也。施說之盛，莫盛於此。[疏]正義曰：“麗澤兌”者，麗，猶連也，兩澤相連，潤說之盛，故曰“麗澤，兌”也。“君子以朋友講習”者，同門曰朋，同志曰友，朋友聚居，講習道義，相說之盛，莫過於此也。故君子象之以朋友講習也。

The Image Commentary says: Two marshes connected together, this is Dui; the gentleman thus gathers with friends to discuss and study. Wang Bi's annotation explains: "Li" means connected; the flourishing situation of practicing the way of joy is none greater than this. Kong Yingda's commentary explains: what is meant by "Li Ze Dui" is that "Li" means connected; two marshes connected together, their nourishment and joy are extremely abundant, hence "Li Ze, Dui." As for "the gentleman gathers with friends to discuss and study," those from the same school are called "peng," and those with similar aspirations are called "you." Friends gathering together, discussing and studying the principles of righteousness, their joy is unparalleled, hence the gentleman takes this as a model and gathers with friends to discuss and study.

初九：和兌，吉。居兌之初，應不在一，無所黨繫，和兌之謂也。說不在諂，履斯而行，未見有疑之者，吉其宜矣。[疏]正義曰：初九居兌之初，應不在一，無所私說，說之和也，說物以和，何往不吉，故曰“和兌，吉”也。《象》曰：“和兌”之“吉”，行未疑也。[疏]正義曰：“行未疑”者，說不為諂，履斯而行，未見疑之者也，所以得吉也。

The text says: "Initial Nine, with a harmonious and gentle heart, brings joy, resulting in good fortune." Wang Bi's commentary explains: "Initial Nine is at the beginning of the Dui hexagram. It does not exclusively align with any one line, nor is it biased or involved in factional ties. This is called 'Harmonious Joy.' Its joy does not involve flattery. Following this path, there is no suspicion, so good fortune is natural." Kong Yingda's commentary explains: "Initial Nine is at the beginning of the Dui hexagram. It does not exclusively align with any one line, nor is it biased in seeking favor. This is harmonious joy. Using harmoniousness to bring joy, where would there not be good fortune? Therefore, it says 'Harmonious Joy, good fortune.'" The Image Commentary says: "The good fortune of 'Harmonious Joy' is because its actions are not suspected." Kong Yingda's commentary explains: "What is meant by 'actions not suspected' is that its joy does not involve flattery. Following this path, there is no one who suspects it, so it can achieve good fortune."

九二：孚兌，吉，悔亡。說不失中，有孚者也。失位而說，孚吉，乃悔亡也。[疏]正義曰：九二說不失中，有信者也。說而有信，則吉從之，故曰“孚兌，吉”也。然履失其位，有信而吉，乃得亡悔，故曰“孚兌，吉，悔亡”也。《象》曰：“孚兌”之“吉”，信志也。其志信也。[疏]正義曰：“信志也”者，失位而得吉，是其志信也。

The text says: Nine in the Second, with sincerity and joy, is auspicious, and regret disappears. Wang Bi's commentary explains: Joy without losing the middle path is sincerity; although it is in an improper position, it is joyful because of sincerity and thus attains auspiciousness, so regret disappears. Kong Yingda's commentary explains: Nine in the Second is joyful without losing the middle path, which is sincerity; being joyful and sincere brings auspiciousness, hence it is said "sincere joy, auspicious." However, since it is in an improper position, it attains auspiciousness through sincerity, thus regret disappears, hence it is said "sincere joy, auspicious, regret disappears." The Image Commentary says: The auspiciousness of "sincere joy" lies in its sincere intention. Wang Bi's commentary explains: It refers to the sincerity of its intention. Kong Yingda's commentary explains: The phrase "sincere intention" means that although it is in an improper position, it attains auspiciousness because of its sincere intention.

六三：來兌，凶。以陰柔之質，履非其位，來求說者也。非正而求說，邪佞者也。[疏]正義曰：三為陽位，陰來居之，是進來求說，故言“來兌”；而以不正來說，佞邪之道，故曰：“來兌，凶”也。《象》曰：“來兌”之“凶”，位不當也。[疏]正義曰：“位不當”者，由位不當，所以致凶也。

The text says: Six in the Third, coming forward to seek pleasure, is ominous. Wang Bi's commentary explains: It possesses a nature of yin and softness, yet occupies a position that does not match, actively coming forward to seek pleasure; occupying an improper position while seeking to please is a perverse and sycophantic way. Kong Yingda's commentary explains: The Third line is originally a yang position, but a yin line has come to occupy it, which is coming forward to seek pleasure, hence it is said 'coming to Dui'; and seeking pleasure with an improper position is the way of flattery and perversion, hence it is said 'coming to Dui, ominous'. The Image Commentary says: The ominous nature of 'coming to Dui' is due to the improper position. Kong Yingda's commentary explains: What is meant by 'improper position' is precisely because it occupies an improper position, thus leading to ominous consequences.

九四：商兌未寧，介疾有喜。商，商量裁制之謂也。介，隔也。三為佞說，將近至尊。故四以剛德，裁而隔之，匡內制外，是以未寧也。處於幾近，閒邪介疾，宜其有喜也。[疏]正義曰：“商兌未寧”者，商，商量裁制之謂也。夫佞邪之人，國之疾也。三為佞說，將近至尊。故四以剛德，裁而隔之，使三不得進，匡內制外，未遑寧處，故曰“商兌未寧”。居近至尊，防邪隔疾，宜其有喜，故曰“介疾有喜”。

The text says: Nine in the Fourth, repeatedly deliberates whether to be joyful but remains unsettled, by isolating illness there is joy. Wang Bi's commentary explains: "Shang" means deliberation and decision, "Jie" means isolation. Six in the Third is a flatterer seeking favor, about to approach the supreme Nine in the Fifth, so Nine in the Fourth, with its yang strength, restrains and isolates it. It corrects internally and restrains externally, thus remaining unsettled. It is in close proximity to the sovereign's position, preventing evil flatterers and isolating illness, so it should bring joy. Kong Yingda's commentary explains: "Shang Dui Wei Ning" means "deliberating on opposition without peace." "Shang" means deliberation and decision. Flattering and perverse people are the illness of the state; Six in the Third is a flatterer seeking favor, about to approach the supreme, so Nine in the Fourth, with its yang strength, restrains and isolates it, preventing Six in the Third from advancing. It corrects internally and restrains externally, leaving no time for rest, hence "Shang Dui Wei Ning." It is in the position close to the supreme, preventing evil flatterers and isolating illness, so it should bring joy, hence "Jie Ji You Xi."

《象》曰：“九四”之“喜”，有慶也。[疏]正義曰：“有慶”者，四能匡內制外，介疾除邪，此之為喜，乃為至尊所善，天下蒙賴，故言“有慶”也。九五：孚于剝，有厲。比於上六，而與相得，處尊正之位，不說信乎陽，而說信乎陰，“孚于剝”之義也。“剝”之為義，小人道長之謂。[疏]正義曰：“剝”者，小人道長，消君子之正，故謂小人為剝也。九五，處尊正之位，下無其應，比於上六，與之相得，是說信於小人，故曰“孚于剝”。信而成剝，危之道也，故曰“有厲”。

The Image Commentary says: The joy of nine four is because of the blessing. Kong Yingda's commentary explains: The term "having a blessing" refers to nine four being able to correct matters internally and restrain externally, blocking disease and removing wickedness. This blessing is approved by the Supreme Ruler, and the whole world benefits from it, hence it is called "having a blessing." The text also says: nine five entrusts sincerity to the petty person who deviates from the correct path, which is dangerous. Wang Bi's annotation explains: nine five is adjacent to upper six and shares the same sentiment; it is in a noble and upright position, but does not trust the close and favored yang, instead trusting the close and favored yin. This is the meaning of "entrusting sincerity to the deviant." The term "deviant" refers to the growth of the petty person's path. Kong Yingda's commentary explains: "Deviant" means the growth of the petty person's path, eroding the correct path of the gentleman. Hence the petty person is called "deviant." Nine five is in a noble and upright position, with no corresponding line below, yet is adjacent to upper six and shares the same sentiment. This is entrusting sincerity to the petty person, hence it is called "entrusting sincerity to the deviant." Trusting the petty person and promoting the deviant path is a dangerous way, hence it is called "dangerous."

《象》曰：“孚于剝”，位正當也。以正當之位，信於小人而疏君子，故曰“位正當”也。[疏]正義曰：“位正當”者，以正當之位，宜在君子，而信小人，故以當位責之也。

The Image Commentary says: "Trust in the time of decay" because it is in a proper position. Wang Bi's annotation explains: being in a proper position of honor, yet trusting the petty person and distancing the gentleman, hence it is said "position is proper." Kong Yingda's commentary explains: the phrase "position is proper" refers to being in such a proper position of honor, which should have trust placed in the gentleman, but now it is placed in the petty person, so the Image Commentary uses the point of "being in the proper position" to criticize it.

上六：引兌。以夫陰質，最處說後，靜退者也。故必見引，然後乃說也。[疏]正義曰：上六以陰柔之質，最在兌後，是自靜退，不同六三自進求說，必須他人見引，然後乃說，故曰“引兌”也。《象》曰：“上六，引兌”，未光也。[疏]正義曰：“未光也”者，雖免躁求之凶，亦有後時之失，所以《經》無“吉”文，以其道未光故也。

The text says: "Upper Six, being drawn and then joyful." Wang Bi's commentary explains: Upper Six, with its nature of yin and softness, is at the end of the Joyful hexagram, belonging to the category of quiet and yielding. Therefore, it must be drawn by others before it can be joyful. Kong Yingda's commentary explains: Upper Six, with its nature of yin and softness, is at the end of the Dui hexagram. This is self-imposed quietness and yielding, unlike Six Three which actively seeks to please. It must wait for others to draw it before it can be joyful, hence the phrase "drawn Dui." The Image Commentary says: Upper Six's "drawn Dui" indicates its way is not yet bright. Kong Yingda's commentary explains: The phrase "not bright" means although it avoids the danger of being overly eager for favor, it also has the fault of being behind the right timing. Therefore, the Line Statement does not use the word "auspicious," precisely because its way is not yet bright.

坎下巽上。渙：亨。王假有廟，利涉大川，利貞。[疏]正義曰：“渙，亨”者，“渙”，卦名也。《序卦》曰：“說而後散之，故受之以渙。”然則“渙”者，散釋之名。《雜卦》曰：“渙，離也。”此又“渙”是離散之號也。蓋“渙”之為義，小人遭難，離散奔迸而逃避也。大德之人，能於此時建功立德，散難釋險，故謂之為渙；能釋險難，所以為亨：故曰“渙，亨”。“王假有廟”者，王能渙難而亨，可以至於建立宗廟，故曰“王假有廟”也。“利涉大川”者，德洽神人，可濟大難，故曰“利涉大川”。“利貞”者，大難既散，宜以正道而柔集之，故曰“利貞”。

The hexagram consists of the lower trigram Kan (Water) and the upper trigram Xun (Wind). The hexagram statement says: "Huan, smooth and unimpeded; the king comes to the ancestral temple, advantageous for crossing a great river, advantageous for upholding the correct path." Kong Yingda's commentary explains: "Huan, smooth and unimpeded" — "Huan" is the name of the hexagram. The "Sequence of Hexagrams" says, "After joy comes dispersion, hence it is followed by Huan," thus indicating that "Huan" refers to dispersion and removal of troubles. The "Miscellaneous Discourses on Hexagrams" says, "Huan, separation," which further indicates that "Huan" is a name for separation. Generally speaking, "Huan" signifies that when small people face difficulties, they scatter and flee to avoid them; while those of great virtue can establish achievements and virtue at this time, dispelling difficulties and removing dangers, hence it is called "Huan." Being able to remove dangers, it is therefore smooth and unimpeded, hence it is said, "Huan, smooth." "The king comes to the ancestral temple" means that since the king can disperse difficulties and achieve smoothness, he can then proceed to establish an ancestral temple, hence it is said, "the king comes to the ancestral temple." "Advantageous for crossing a great river" means that the virtue and blessings extend to both spirits and people, enabling one to cross over great difficulties, hence it is said, "advantageous for crossing a great river." "Advantageous for upholding the correct path" means that after great difficulties have been dispersed, one should use the correct path and gentle means to gather people's hearts together, hence it is said, "advantageous for upholding the correct path."

《彖》曰：“渙，亨”，剛來而不窮，柔得位乎外而上同。二以剛來居內，而不窮於險。四以柔得位乎外，而與上同。內剛而無險困之難，外順而無違逆之乖，是以亨，利涉大川，利貞也。凡剛得暢而無忌回之累，柔履正而同志乎剛，則皆亨，利涉大川，利貞也。

The Commentary on the Judgment says: The Hexagram 42, "Dispersing," is "smooth and unimpeded" because the strong lines come forward without being in a difficult situation, and the weak lines in the outer trigram are in proper positions and harmonize with the ruler's position. Wang Bi explains: Nine in the Second, with the virtue of strength and vigor, comes to reside in the inner trigram, though situated in the perilous situation of Kan, does not become trapped by difficulties; Six in the Fourth, with the virtue of gentleness and compliance, is in the proper position in the outer trigram and harmonizes with Nine in the Fifth. The inner trigram has the virtue of strength, so it does not fall into perilous difficulties; the outer trigram is gentle and compliant, so there is no opposition or discord. Therefore, the Hexagram 42 is "smooth and unimpeded," "favorable for crossing great rivers," and "favorable for upholding the correct path." Wang Bi further summarizes: whenever strong lines can be expansive and unimpeded without being entangled by suspicion or wrong ways, and weak lines can be in proper positions and harmonize with strong lines, then the benefits of "smoothness," "favorable for crossing great rivers," and "favorable for upholding the correct path" can all be obtained together.

[疏]“《彖》曰渙亨”至“上同”。○正義曰：“渙，亨”者，疊《經》文，略舉名德也。“剛來而不窮，柔得位乎外而上同”者，此就九二剛德居險，六四得位從上，釋所以能散釋險難而致亨通，乃至“利涉大川、利貞”等也。二以剛德來居險中，而不窮於險，四以柔順得位於外，而上與五同。內剛無險困之難，外柔無違逆之乖，所以得散釋險難而通亨，建立宗廟而祭亨，利涉大川而克濟，利以正道而鳩民也。

Kong Yingda explains the passage from "The Commentary on the Judgment says 'Huan, Heng'" to "Shang Tong." The commentary first repeats the words "Huan, Heng," which is to restate the text of the Classic briefly, highlighting the name of the hexagram and its virtue. As for "Gang lai er bu qiong, rou de wei hu wai er shang tong," this explains why the hexagram Huan can disperse and resolve difficulties to achieve smoothness. It refers to the fact that the second line, which is a yang line, has a strong virtue and is located in the dangerous trigram Kan, yet is not overwhelmed by danger; the fourth line, which is a yin line, has a gentle virtue and is in the correct position in the outer trigram, and also aligns with the fifth line above. The inner trigram has a strong virtue, so it does not fall into danger; the outer trigram is gentle, so it does not have rebellion or discord. Therefore, it can disperse difficulties and achieve smoothness, can establish ancestral temples and worship spirits, can cross great rivers and successfully overcome dangers, and can follow the correct path to gather and settle the people.

○注“凡剛得暢”至“利貞也”。○正義曰：“凡剛得暢而無忌回之累”者，此還言九二居險不窮，是剛得暢遂，剛既得暢，無復畏忌回邪之累也。“柔履正而同志乎剛”者，此還言六四得位履正，同志乎五也。剛德不暢，柔不同剛，何由得亨通而濟難，利貞而不邪乎？故言“則皆亨，利涉大川，利貞”也。注於此言“皆”者，凡有二意，一則《彖》雖疊“渙亨”二字，即以“剛來而不窮，柔得位乎外而上同”釋之，下別言“王假有廟，王乃在中，利涉大川，乘木有功”，恐剛來之言，惟釋亨德，不通在下；二則先儒有以剛來不窮釋亨德，柔得位乎外釋利貞，故言“皆”以通之。明剛柔皆釋“亨”以下至於“利貞”也。

Kong Yingda continues to explain Wang Bi's commentary from "Fan Gang De Chang" to "Li Zhen Ye." The commentary says: Wang Bi's statement "All yang lines are unimpeded and free from the troubles of fear and suspicion" still refers to the Nine in the Second line, which is in a dangerous position but not trapped, meaning that the virtue of yang is able to be expressed freely and smoothly. Once the virtue of yang is smooth, there is no longer fear, suspicion, or perverse and twisted troubles. As for "Rou Lu Zheng and share the virtue of yang," this still refers to the Six in the Fourth line attaining the correct position, walking on the right path, and being in harmony with the Nine in the Fifth. If the virtue of yang cannot be expressed freely, and the yao of yin is not in harmony with the yao of yang, how can there be success in overcoming difficulties, maintaining correctness, and avoiding wrong paths? Therefore, Wang Bi says "then all are harmonious, beneficial for crossing great rivers, and beneficial for upholding correctness." Wang Bi deliberately uses the word "all" here with two intentions: first, although the "彖传" repeats the words "Huan Heng," it immediately explains them with "Yang comes without exhaustion, Yin attains the position outside and is in harmony above," and later says "The king has a temple, the king is in the middle, beneficial for crossing great rivers, riding on wood and achieving success," it is feared that readers might mistakenly think the phrase "Yang comes without exhaustion" only explains the virtue of "Heng," and is not connected with the following text. Second, some earlier scholars used "Yang comes without exhaustion" exclusively to explain "Heng," and "Yin attains the position outside" exclusively to explain "Li Zhen," so Wang Bi uses the word "all" to connect both interpretations, indicating that both the yang and yin aspects are explaining the entire virtue of the hexagram from "Heng" down to "Li Zhen."

“王假有廟”，王乃在中也。王乃在乎渙然之中，故至有廟也。[疏]正義曰：此重明渙時；可以有廟之義。險難未夷，方勞經略；今在渙然之中，故至於有廟也。“利涉大川”，乘木有功也。乘木即涉難也。木者專所以涉川也。涉難而常用渙道，必有功也。[疏]“利涉”至“有功也”。○正義曰：重明用渙可以濟難之事。乘木涉川，必不沈溺；以渙濟難，必有成功，故曰“乘木有功”也。○注“乘木”至“有功也”。○正義曰：先儒皆以此卦坎下巽上，以為乘木水上，涉川之象，故言乘木有功，王不用象，直取況喻之義，故言此以序之也。

The text of the Commentary on the Judgment says: "The king goes to the temple." This is because the king is in a time of dispersion. Wang Bi's annotation explains: the king is in a situation where things are dispersing and dissolving, so he goes to the ancestral temple to gather people's hearts. Kong Yingda's commentary says: this again explains the reason for establishing a temple during the time of the Hexagram of Dispersal -- difficulties have not yet been resolved, and the king is still working hard and planning; now he is in a situation of dispersion, so he can perform sacrifices at the ancestral temple. The text of the Commentary on the Judgment also says: "It is advantageous to cross a great river." This is because crossing by boat on wood is effective. Wang Bi's annotation explains: using wood to cross is crossing over difficulties, and wood is specifically used for crossing rivers; when crossing over difficulties, one always applies the principle of dispersal and overcoming obstacles, and thus will surely succeed. Kong Yingda explains "advantageous to cross" to "result in success" by saying: this again explains that using the principle of dispersal can overcome difficulties. Crossing a river by boat made of wood will certainly not sink; using the principle of dispersal to resolve difficulties will certainly be effective, so it is said "crossing by wood is effective." Kong Yingda also explains Wang Bi's annotation on "crossing by wood" to "result in success" by saying: previous scholars regarded this hexagram as one where the trigram Kan (water) is below and the trigram Xun (wind) is above, with Xun representing wood and Kan representing water, thus seeing it as a symbol of crossing a river by floating on wood, hence saying "crossing by wood is effective." Wang Bi does not adopt the symbolic interpretation, but instead directly uses the metaphorical meaning, so he explains it in his annotation in this way.

《象》曰：風行水上，“渙”，先王以享于帝，立廟。[疏]正義曰：“風行水上，渙”者，風行水上，激動波濤，散釋之象，故曰“風行水上，渙”。“先王以享于帝立廟”者，先王以渙然無難之時，享於上帝，以告太平，建立宗廟，以祭祖考，故曰“先王以享于帝，立廟”也。

The Image Commentary says: Wind blowing across the surface of water, this is the Hexagram of Dispersing; the former kings took inspiration from it, offering worship to the Supreme Deity and establishing ancestral temples. Kong Yingda's commentary explains: The phrase 'wind moving across water, dispersing' refers to the wind sweeping over the water surface, causing waves to spread out in all directions, which is the image of dispersion and resolution. Therefore, it is said 'wind moving across water, dispersing.' As for 'the former kings used it to offer worship to the Deity and establish temples,' this means that the former kings took advantage of the time when difficulties and dangers had dispersed and the world was at peace, offering sacrifices to the Supreme Deity to report the state of peace, and also established ancestral temples to worship their ancestors. Therefore, it is said 'the former kings used it to offer worship to the Deity and establish temples.'

初六：用拯馬壯，吉。渙，散也。處散之初，乖散未甚，故可以遊行，得其志而違於難也，不在危劇而後乃逃竄，故曰“用拯馬壯，吉”。[疏]正義曰：初六處散之初，乖散未甚，可用馬以自拯拔，而得壯吉也，故曰“用拯馬壯，吉”。《象》曰：“初六”之“吉”，順也。觀難而行，不與險爭，故曰“順也”。[疏]正義曰：觀難而行，不與險爭，故曰“順也”。

The line statement of the first line says: Using a strong horse to save oneself, it is auspicious. Wang Bi's commentary explains: "Huan" means dispersion. The first line is at the beginning of dispersion, and the disorder and dispersion are not yet severe, so it is still possible to move calmly and achieve one's wishes while avoiding danger. There is no need to flee in panic only when in dire straits, hence the line statement says "using a strong horse to save oneself, it is auspicious." Kong Yingda's commentary says: The first line is at the beginning of dispersion, and the disorder and dispersion are not yet serious. One can use the strength of a horse to save oneself and escape, thus obtaining the auspiciousness of a strong horse, hence it says "using a strong horse to save oneself, it is auspicious." The text of the Image Commentary says: The reason the first line is auspicious is because of its flexibility and obedience. Wang Bi's commentary explains: Understanding the situation of danger before taking action, not confronting danger directly, hence it is called "flexibility and obedience." Kong Yingda's commentary says: Observing the danger before taking action, not fighting against danger, hence the Image Commentary calls it "flexibility and obedience."

九二：渙奔其機，悔亡。機，承物者也，謂初也。二俱無應，與初相得，而初得散道，離散而奔，得其所安，故“悔亡”也。[疏]正義曰：“渙奔其機”者，機，承物者也，初承於二，謂初為機，二俱無應，與初相得，而初得遠難之道，今二散奔歸初，故曰“渙奔其機”也。“悔亡”者，初得散道而二往歸之，得其所安，故悔亡也。《象》曰：“渙奔其機”，得願也。[疏]正義曰：“得願”者，違難奔散，願得所安；奔初獲安，是得其願也。

The line statement of the second line says: In a time of dispersion, rushing toward a table for support, regret disappears. Wang Bi's commentary explains: "Ji" refers to the table, which is an object for supporting things, here referring to the sixth line at the beginning. Both the second line and the sixth line at the beginning lack a proper corresponding line, yet they complement each other. The sixth line at the beginning has already mastered the way of dispersal and seeking safety, so the second line rushes toward it in dispersion and finds a place to rest, hence saying "regret disappears." Kong Yingda's commentary states: The phrase "huan ben qi ji" means "rushing toward the table," where "ji" is the table, which the sixth line at the beginning supports below the second line, so the sixth line at the beginning is compared to the table. Both lines lack a corresponding line, yet they complement each other; the sixth line at the beginning has already found a path to avoid danger, and now the second line rushes toward it in dispersion, thus obtaining a place to rest, hence saying "regret disappears." The Image Commentary of the text says: "huan ben qi ji" means fulfilling one's wish. Kong Yingda's commentary states: The phrase "getting what one wishes for" refers to fleeing from danger and dispersing, and the original wish is to find a place to rest; rushing toward the sixth line at the beginning and obtaining rest is exactly fulfilling that wish.

六三：渙其躬，無悔。渙之為義，內險而外安者也。散躬志外，不固所守，與剛合志，故得無悔也。[疏]正義曰：“渙其躬，無悔”者，渙之為義，內險外安，六三內不比二，而外應上九，是不固所守，能散其躬，故得無悔。故曰“渙其躬，無悔”。《象》曰：“渙其躬”，志在外也。[疏]正義曰：“志在外”者，釋六三所以能渙其躬者，正為身在於內，而應在上九，是志意在外也。

The line statement for the third line says: "Dispersing one's own private attachments, there is no regret." Wang Bi's commentary explains that the meaning of the Hexagram of Dispersal is that the inner trigram is dangerous while the outer trigram is secure. The line six in the third position disperses its own private attachments and directs its mind outward, not clinging to its own side, but aligning with the strong line above, thus being able to have no regret. Kong Yingda's commentary says: the phrase "disperse one's own self, no regret" refers to the meaning of the Hexagram of Dispersal, which lies in the inner trigram being dangerous and the outer trigram being secure. The line six in the third position does not closely connect with the line nine in the second within the inner trigram, but instead connects outwardly with the line nine at the top, which is why it does not cling to itself and can disperse its own private attachments, thus being able to have no regret. Therefore, the line statement says "disperse one's own self, no regret." The Image Commentary says: "Disperse one's own self," because the mind is directed outward. Kong Yingda's commentary says: the phrase "the mind is directed outward" explains why line six in the third position can disperse its own private attachments—precisely because it is located within the inner trigram, yet its corresponding line is the line nine at the top, showing that its mind is directed outward.

六四：渙其群，元吉。渙有丘，匪夷所思。逾乎險難，得位體巽，與五合志，內掌機密，外宣化命者也，故能散群之險，以光其道。然處於卑順，不可自專，而為散之任，猶有丘虛匪夷之慮，雖得元吉，所思不可忘也。[疏]正義曰：“渙其群”者，六四出在坎上，巳逾於險，得位體巽，與五合志，內掌機密，外宣化命者也。能為群物散其險害，故曰“渙其群”也。“元吉，渙有丘，匪夷所思者，能散群險，則有大功，故曰“元吉”。然處上體之下，不可自專，而得位承尊，憂責復重，雖獲元吉，猶宜於散難之中，有丘墟未平之慮，為其所思，故曰“渙有丘，匪夷所思”也。《象》曰：“渙其群，元吉”，光大也。[疏]正義曰：“光大也”者，能散群險而獲元吉，是其道光大也。

The Line Statement of the Fourth Line says: It disperses the people from danger, bringing great good fortune; although dispersion occurs, there are still hidden dangers like hills that remain unlevelled, which are not something ordinary people can think about. Wang Bi's commentary explains: The Sixth Line at the Fourth position has already passed through the danger, is in a proper position and belongs to the trigram Xun, and is in harmony with the Ninth Line at the Fifth. It governs internal affairs and announces external policies, thus being able to remove dangers for the people and make its path bright. However, it is in a low and gentle position, so it must not act on its own; although it bears the responsibility of dispersing dangers, there are still worries about unlevelled hills and desolate places that have not been cleared. Even though it has 'original good fortune,' this concern should not be forgotten. Kong Yingda's commentary says: The phrase 'dispersing the group' refers to the Sixth Line at the Fourth having already gone beyond the danger of the Trigram Kan, having passed through the danger, being in a proper position and belonging to the trigram Xun, in harmony with the Ninth Line at the Fifth. It governs internal secrets and announces external commands, thus being able to remove dangers for the people, hence saying 'dispersing the group.' The phrase 'original good fortune, dispersing hills, not something ordinary people can think about' means that by removing dangers for the people, it achieves great merit, hence called 'original good fortune'; however, it is in the lowest position of the upper trigram, so it cannot act independently, and because it is in a proper position serving the superior, its worries and responsibilities are especially heavy. Although it has 'original good fortune,' it should still keep in mind the concern of unlevelled hills during the process of dispersing dangers, hence saying 'dispersing hills, not something ordinary people can think about.' The Image Commentary of the Classic says: 'Dispersing the group, original good fortune,' refers to its path being bright and great. Kong Yingda's commentary says: The phrase 'bright and great' refers to being able to remove dangers for the people and achieving great good fortune, showing that its path is bright and great.

九五：渙汗其大號。渙，王居無咎。處尊履正，居巽之中，散汗大號，以蕩險阨者也。為渙之主，唯王居之，乃得無咎也。[疏]正義曰：“渙汗其大號”者，人遇險阨，驚怖而勞，則汗從體出，故以汗喻險阨也；九五處尊履正，在號令之中，能行號令，以散險阨者也，故曰“渙汗其大號”也。“渙，王居無咎”者，為渙之主，名位不可假人，惟王居之，乃得無咎，故曰“渙，王居無咎”。《象》曰：“王居無咎”，正位也。正位不可以假人。[疏]正義曰：“正位”者，釋“王居無咎”之義，以九五是王之正位，若非王居之，則有咎矣。

The text of the "Nine in the Fifth" line statement says: Like sweating to dispel danger and hardship, issuing great commands; in a time of dispersion, only the king occupying this position would have no fault. Wang Bi's commentary explains: The Nine in the Fifth is in the exalted position and on the correct path, located within the body of Xun (wind), using a great command like sweating to eliminate dangers and difficulties. It is the main line governing the principle of dispersion; only the king occupying this position can have no fault. Kong Yingda's commentary says: The phrase "dispersing sweat as a great command" refers to when people encounter dangers and difficulties, they become frightened and exhausted, and sweat appears on their bodies. Therefore, using sweat as a metaphor for danger and hardship. The Nine in the Fifth is in the exalted position and on the correct path, at the place where commands should be issued, capable of promoting commands to dispel dangers and difficulties, hence the phrase "dispersing sweat as a great command." The phrase "dispersion, the king resides without fault" means that as the master of dispersion, the title and position cannot be entrusted to others; only the king residing in this position can have no fault, hence the phrase "dispersion, the king resides without fault." The text of the "Image Commentary" says: "The king resides without fault," because this is the king's proper position. Wang Bi's commentary explains: The proper position cannot be entrusted to others. Kong Yingda's commentary says: The term "proper position" explains the meaning of "the king resides without fault" — the Nine in the Fifth is the proper position of the king; if it is not occupied by the king, there will be fault.

上九：渙其血，去逖出，無咎。逖，遠也。最遠於害，不近侵害，散其憂傷，遠出者也。散患於遠害之地，誰將咎之哉！[疏]正義曰：“渙其血，去逖出”者，血，傷也。逖，遠也。上九處於卦上，最遠於險，不近侵害，是能散其憂傷，去而逖出者也。故曰“渙其血，去逖出”也。“無咎”者，散患於遠害之地，誰將咎之矣，故曰“無咎”。《象》曰：“渙其血”，遠害也。[疏]正義曰：“遠害”者，釋“渙其血”也。是居遠害之地故也。

The text says: "Disperse harm and fear, go far away, and there is no blame." Wang Bi's commentary explains: "Tidi" means far. The top line is farthest from calamity, not close to harm, thus it can dispel its sorrow and go far away. If one resolves calamity in a place far from harm, who would blame it? Kong Yingda's commentary says: "Huan qi xue, qu tidi" refers to "blood" as harm and "tidi" as far. The top line is at the top of the hexagram, farthest from danger, not connected to harm, thus it can dispel sorrow and go away. Therefore, it says "huan qi xue, qu tidi." The phrase "wu jiu" means that resolving calamity in a place far from harm, who would blame it, hence "wu jiu." The "Image Commentary" says: "Huan qi xue" means to be far from harm. Kong Yingda's commentary says: "Yuan hai" refers to explaining "huan qi xue," because the top line is in a place far from harm.

兌下坎上。節：亨，苦節不可貞。[疏]正義曰：“節”，卦名也。《彖》曰：“節以制度。”《雜卦》云：“節，止也。”然則節者制度之名。節，止之義，制事有節，其道乃亨，故曰“節，亨”。節須得中，為節過苦，傷於刻薄，物所不堪，不可復正，故曰“苦節不可貞”也。

The text says: The Hexagram of Restraint has the trigram Dui (Lake) as its lower trigram and the trigram Kan (Water) as its upper trigram. The Hexagram of Restraint: it is smooth and unimpeded; excessive and harsh restraint cannot be maintained as the constant way. Kong Yingda explains: "Restraint" is the name of the hexagram. The Commentary on the Judgment says, "Restraint is about establishing rules and measures," and the Miscellaneous Hexagram Commentary says, "Restraint means to stop." This shows that "Restraint" is both the name of a system of rules and also implies the meaning of stopping. To handle affairs with proper restraint allows the way to be smooth and unimpeded, hence it is said, "Restraint leads to smoothness." However, restraint must be moderate; if restraint is excessively harsh, it becomes cruel and people cannot bear it, so it can no longer be regarded as the correct path to be adhered to, hence it is said, "Excessive restraint is not a constant way."

《彖》曰：“節，亨”，剛柔分而剛得中。坎陽而兌陰也。陽上而陰下，剛柔分也。剛柔分而不亂，剛得中而為制主，節之義也。節之大者，莫若剛柔分，男女別也。[疏]正義曰：此就上下二體居二、五剛中，釋所以為節得亨之義也。坎剛居上，兌柔處下，是剛柔分也。剛柔分，男女別，節之大義也。二、五以剛居中，為制之主，所以得節，節不違中，所以得亨，故曰“節，亨，剛柔分而剛得中”也。

The text of the Commentary on the Judgment says: The hexagram of Moderation is able to be smooth and unimpeded because the yao (lines) of yang and yin are clearly differentiated, and the yang lines are in the central position. Wang Bi's commentary explains: Kan represents yang and Dui represents yin, with yang above and yin below, thus clearly distinguishing yang and yin. When yang and yin are clearly differentiated and the order is maintained, the yang line in the central position becomes the master of moderation, which is precisely the meaning of "Moderation." The most important aspect of moderation is that yang and yin are clearly separated and that men and women are distinct. Kong Yingda's commentary says: This explains why the hexagram of Moderation can be smooth and unimpeded by referring to the two trigrams and the positions of nine two and nine five, where the yang lines are in the central position. The yang line in Kan is above, and the yin line in Dui is below, which is the clear separation of yang and yin. The clear separation of yang and yin and the distinction between men and women are the great principles of moderation. The yang lines in nine two and nine five are in the central position, becoming the master of moderation, thus enabling moderation. Moderation without deviating from the middle path allows for smoothness, hence the Commentary on the Judgment says, "Moderation is smooth, because yang and yin are clearly separated and the yang is in the center."

“苦節不可貞”，其道窮也。為節過苦，則物所不能堪也。物不能堪，則不可復正也。[疏]正義曰：為節過苦，不可為正。若以苦節為正，則其道困窮，故曰“苦節不可貞，其道窮”也。說以行險，當位以節，中正以通。然後及亨也。無說而行險，過中而為節，則道窮也。[疏]正義曰：上言“苦節不可貞，其道窮”者，正由為節不中，則物所不說，不可復正，其道困窮，故更就二體及四、五當位，重釋行節得亨之義，以明苦節之窮也。“行險以說”，則為節得中。“當位以節”，則可以為正。良由中而能正，所以得通，故曰：“中正以通”，此其所以為亨也。

The text of the Commentary on the Judgment says: "A harshly strict way of conduct is not sustainable." This is because the path has reached its end. Wang Bi's commentary explains that if the practice of restraint becomes excessively harsh, the people will not be able to bear it; when the people cannot bear it, it cannot be regarded as the correct path. Kong Yingda's commentary says: excessive restraint cannot be regarded as the correct path; if one forcefully regards harsh restraint as the correct path, then this path becomes obstructed and unworkable, hence it is said, "A harshly strict way of conduct is not sustainable, its path is exhausted." The text of the Commentary on the Judgment also says: to act with a harmonious and joyful heart in the face of difficulties, to reside in the proper position and practice restraint, to maintain the middle and uphold correctness, thus achieving smoothness. Wang Bi's commentary explains: only when these conditions are met can one speak of smoothness; if one lacks a harmonious and joyful heart yet ventures into danger, or exceeds the middle path in practicing restraint, then the path becomes exhausted. Kong Yingda's commentary says: the previous text discussed "A harshly strict way of conduct is not sustainable, its path is exhausted," precisely because the practice of restraint does not conform to the middle path, the people do not rejoice, and thus it cannot be regarded as the correct path, leading to an exhausted path. Therefore, the Commentary on the Judgment again explains the reasons for achieving smoothness through the practice of restraint, by examining the upper and lower parts of the hexagram and the proper positions of the sixth line and the ninth line in the fifth position, in order to clarify why a harshly strict way of conduct leads to exhaustion. "To act in danger with a joyful heart" allows the practice of restraint to conform to the middle path; "to practice restraint in the proper position" can be called correct. Because it is both middle and correct, it can achieve smoothness, hence it is said, "Middle and correct to achieve smoothness," which is the reason why the hexagram of Restraint is smooth.

天地節而四時成，節以制度，不傷財，不害民。[疏]正義曰：“天地節而四時成”者，此下就天地與人廣明節義。天地以氣序為節，使寒暑往來，各以其序，則四時功成之也。王者以制度為節，使用之有道，役之有時，則不傷財，不害民也。《象》曰：澤上有水，節。君子以制數度，議德行。[疏]正義曰：“澤上有水，節”者，水在澤中，乃得其節，故曰“澤上有水，節”也。“君子以制數度，議德行”者，數度，謂尊卑禮命之多少。德行，謂人才堪任之優劣。君子象節以制其禮數等差，皆使有度，議人之德行任用，皆使得宜。

The Classic text of the Commentary on the Judgment says: Heaven and Earth have measures and limits, thus the four seasons are formed; by using regulations and systems as measures and limits, there will be no wastage of resources and no harm to the people. Kong Yingda's commentary explains: The phrase "Heaven and Earth have measures, thus the four seasons are formed" begins to elaborate extensively on the meaning of moderation from both Heaven and Earth and human beings. Heaven and Earth use the order of the seasons as their measures, making cold and heat come in their proper sequence, thus completing the functions of the four seasons; the sovereign uses regulations and systems as measures, ensuring that use is regulated and labor is scheduled, thus avoiding wastage of resources and harm to the people. The Classic text of the Image Commentary says: There is water above a lake, which is the hexagram of Moderation; the gentleman takes this as a model, establishing rituals and systems, and evaluating people's virtue. Kong Yingda's commentary explains: The phrase "There is water above a lake, Moderation" means that water is contained within the lake and thus has limits, hence "There is water above a lake, Moderation." The phrase "The gentleman takes this as a model, establishing rituals and systems, and evaluating people's virtue" refers to "rituals and systems" meaning the number and rank of rites, titles, and honors, and "virtue" meaning the ability of people to fulfill their roles. The gentleman takes the hexagram of Moderation as a model, establishing the distinctions in rituals and systems so that each has a definite limit; evaluating people's virtue to assign them appropriate roles so that each can be suited to their position.

初九：不出戶庭，無咎。為節之初，將整離散而立制度者也，故明於通塞，慮於險為，不出戶庭，慎密不失，然後事濟而無咎也。[疏]“初九”至“無咎”。○正義曰：初九處節之初，將立制度，宜其慎密，不出戶庭，若不慎而洩，則民情奸險，應之以偽，故慎密不失，然後事濟而無咎，故曰“不出戶庭，無咎”。○注“將整離散而立制度者也”。○正義曰：《序卦》云：“物不可以終離，故受之以節。”此卦承《渙》之後，初九居節之初，故曰“將整離散而立法度”也。《象》曰：“不出戶庭”，知通塞也。[疏]正義曰：“知通塞”者，識時通塞，所以不出也。

The line statement of the first line says: "Not stepping out of the inner hall, there is no fault." Wang Bi's commentary explains: The initial line is at the beginning of the卦 of Moderation, which is just the time to rectify the scattered state and establish regulations. Therefore, one must clearly understand the connection and blockage of the time, consider the difficulties and obstacles, not lightly step out of the hall, be cautious and keep secrets, then things can be accomplished without fault. Kong Yingda explains "initial line" to "no fault" by saying: The initial line is at the beginning of the卦 of Moderation, about to establish regulations, so it should be cautious and keep secrets, not stepping out of the hall; if not cautious and secrets are leaked, people will be cunning and deceitful, using falsehoods to respond, so one must be cautious and keep secrets, then things can be accomplished without fault, hence saying "not stepping out of the hall, no fault." Kong Yingda also explains Wang Bi's comment "about to rectify the scattered and establish regulations" by saying: The "Sequence of Changes" says "things cannot last in disorder, hence comes the卦 of Moderation," the卦 of Moderation follows the卦 of Dispersal, and the initial line is at the beginning of the卦 of Moderation, so Wang Bi says it "about to rectify the scattered and establish regulations." The "Image Commentary" of the text says: "Not stepping out of the hall," because one understands the connection and blockage. Kong Yingda explains that "knowing connection and blockage" means being able to recognize the通畅 and blockage of the time, hence not stepping out lightly.

九二：不出門庭，凶。初已造之，至二宜宣其制矣，而故匿之，失時之極，則遂廢矣。故不出門庭，則凶也。[疏]正義曰：初巳制法，至二宜宣。若猶匿之，則失時之極，可施之事，則遂廢矣。不出門庭，所以致凶，故曰“不出門庭，凶”。《象》曰：“不出門庭，凶”，失時極也。[疏]正義曰：“失時極”者，極，中也。應出不出，失時之中，所以為凶。

The line statement of the second line says: "Not going out of the courtyard gate, there is danger." Wang Bi's commentary explains: Initially, the first line has established the rules, and by the time of the second line, the system should be proclaimed, yet it remains concealed, thus completely missing the opportunity, and the feasible course of action is abandoned. Therefore, not going out of the courtyard gate leads to misfortune. Kong Yingda's commentary says: Initially, the first line has established the rules, and by the time of the second line, they should be proclaimed and implemented; if they are still concealed, the opportunity is completely missed, and the feasible course of action is abandoned. Not going out of the courtyard gate is the cause of misfortune, hence it is said, "Not going out of the courtyard gate, there is danger." The Image Commentary of the text says: "Not going out of the courtyard gate, there is danger," because the opportunity has been missed. Kong Yingda's commentary says: The term "losing the proper time" refers to "the middle," and "extreme" means "the middle." When one should go out but does not, they miss the proper middle point of the opportunity, hence there is danger.

六三：不節若，則嗟若，無咎。若，辭也。以陰處陽，以柔乘剛，違節之道，以至哀嗟。自巳所致，無所怨咎，故曰“無咎”也。[疏]正義曰：節者，制度之卦，處節之時，位不可失，六三以陰處陽，以柔乘剛，失位驕逆，違節之道，禍將及己，以至哀嗟，故曰“不節苦，則嗟若”也。禍自已致，無所怨咎，故曰“無咎”。《象》曰：“不節”之“嗟”，又誰“咎”也。[疏]正義曰：“又誰咎”者，由己不節，自致禍災，又欲怨咎誰乎？

The Line Statement of the Third Line says: Without restraint, one will lament; there is no one to blame. Wang Bi's commentary explains: "If" is a particle. The Third Line, being a yin line in a yang position, uses a flexible line to dominate a strong line, thus violating the principle of restraint, leading to sorrow and lamentation. This is something self-inflicted, so there is no one to blame, hence it says "no blame." Kong Yingda's commentary states: The Hexagram of Restraint is about establishing systems and regulations. During the time of restraint, the positions of the lines must not be inappropriate. The Third Line, being a yin line in a yang position, uses a flexible line to overpower a strong line, thus losing its proper position and becoming arrogant and rebellious, departing from the principle of restraint, leading to calamity that will fall upon oneself, resulting in sorrow and lamentation. Hence it says "without restraint, one will lament, if." The calamity is self-inflicted, so there is no one to blame, hence it says "no blame." The Image Commentary says: Lamentation caused by lack of restraint, to whom can the blame be attributed? Kong Yingda's commentary states: The phrase "to whom can the blame be attributed" is because one is unable to restrain oneself, bringing about calamity oneself, so who can one blame?

六四：安節，亨。得位而順，不改其節，而能亨者也。承上以斯，得其道也。[疏]正義曰：六四得位，而上順於五，是得節之道。但能安行此節而不改變，則何往不通，故曰“安節亨”，明六三以失位乘剛，則失節而招咎，六四以得位承陽，故安節而致亨。《象》曰：“安節”之“亨”，承上道也。[疏]正義曰：承上道者，以能承於上，故不失其道也。

The line statement of the fourth line says: "Maintaining one's proper conduct with peace and security, there is success." Wang Bi's commentary explains: The sixth line in the fourth position is in the correct position and has a gentle and compliant nature, not changing its proper conduct, thus achieving success; using such an attitude to serve the superior position is to follow the correct path. Kong Yingda's commentary says: The sixth line in the fourth position is in the correct position and also follows the superior nine five, thus attaining the way of restraint. As long as one can maintain this proper conduct with peace and security without change, then going anywhere will be successful, hence the saying "peaceful conduct leads to success." This also indicates: The sixth line in the third position, due to being in an improper position and dominating the strong line, thus losing its proper conduct and inviting misfortune; the sixth line in the fourth position, due to being in a proper position and serving the yang line above, thus being able to maintain proper conduct and achieving success. The Image Commentary of the text says: "Peaceful conduct" leads to "success" because it follows the way of serving the superior. Kong Yingda's commentary says: What is meant by following the superior is that because one serves the superior, one does not lose the correct path.

九五：甘節，吉。往有尚。當位居中，為節之主不失其中，不傷財，不害民之謂也。為節之不苦，非甘而何？術斯以往，往有尚也。[疏]正義曰：“甘”者，不苦之名也。九五居於尊位，得正履中，能以中正為節之主，則當《彖》曰：“節以制度，不傷財，不害民”之謂也。為節而無傷害，則是不苦而甘，所以得吉，故曰“甘節，吉”。以此而行，所往皆有嘉尚，故曰“往有尚”也。象曰：“甘節”之“吉”，居位中也。[疏]正義曰：“居位中”者，以居尊位而得中，故致甘節之吉也。

The line statement of the fifth line says: moderation in sweetness brings good fortune; going forward will be praised. Wang Bi's commentary explains: the nine in the fifth occupies a proper position and is in the central position, serving as the master of moderation without losing the middle path, which is exactly what the Commentary on the Judgment says: moderation is practiced with established rules, without wasting resources or harming the people. Such moderation is not bitter; if it is not called 'sweet,' what else would it be called? Following this path, going forward will be praised. Kong Yingda's commentary says: 'sweet' refers to not being bitter. The nine in the fifth is in a position of honor, upright and in the center, able to be the master of moderation with the virtue of uprightness and correctness, which exactly matches the Commentary on the Judgment's statement 'moderation is practiced with established rules, not harming resources, not harming the people.' Moderation without causing harm is not bitter but sweet, thus bringing good fortune, so it is said 'moderation in sweetness brings good fortune.' Following this path, wherever one goes will be praised, so it is said 'going forward will be praised.' The Image Commentary of the text says: 'moderation in sweetness' is 'good fortune' because it is in a proper position and in the center. Kong Yingda's commentary says: what is meant by 'being in the center' is that it is in a position of honor and can maintain the center, thus bringing about the good fortune of moderation in sweetness.

上六：苦節，貞凶，悔亡。過節之中，以致亢極，苦節者也。以斯施人，物所不堪，正之凶也。以斯脩身，行在無妄，故得悔亡。[疏]正義曰：上六處節之極，過節之中，節不能甘，以至於苦，故曰“苦節”也。為節過苦，物所不堪，不可復正，正之凶也，故曰“貞凶”。若以苦節施人，則是正道之凶。若以苦節脩身，則儉約無妄，可得亡悔，故曰“悔亡”也。《象》曰：“苦節，貞凶”，其道窮也。

The Line Statement of the Upper Sixth line says: "Bitter restraint, if adhered to, brings danger, but regret can be dispelled." Wang Bi's commentary explains: The Upper Sixth line has exceeded the middle path of restraint, leading to excess, which is called "bitter restraint." Applying this to others, people cannot endure it, and if it is regarded as the correct path to be followed, there will be danger. However, if used for self-cultivation, one's conduct remains sincere and not deceptive, thus regret can be dispelled. Kong Yingda's commentary states: The Upper Sixth line is at the top of the Restraint hexagram, having exceeded the middle path of restraint. Restraint becomes bitter rather than sweet, hence it is called "bitter restraint." Excessive restraint is unbearable to others, so it can no longer be regarded as the correct path. If it is held fast to as the correct path, danger arises, hence "restraint brings danger." If one applies bitter restraint to others, following the correct path leads to misfortune. If one uses bitter restraint for self-cultivation, it is frugal and sincere, thus regret is dispelled, hence "regret disappears." The Image Commentary of the text says: "Bitter restraint, restraint brings danger," because this path has reached its limit.

兌下巽上。中孚：豚魚吉。利涉大川，利貞。[疏]正義曰：“中孚，豚魚吉”者，“中孚”，卦名也。信發於中，謂之中孚。魚者，蟲之幽隱。豚者，獸之微賤。人主內有誠信，則雖微隱之物，信皆及矣。莫不得所而獲吉，故曰“豚魚吉”也。“利涉大川，利貞”者，微隱獲吉，顯者可知。既有誠信，光被萬物，萬物得宜，以斯涉難，何往不通？故曰“利涉大川”。信而不正，凶邪之道，故利在貞也。

The Classic says: The Zhongfu hexagram has the Dui trigram as its lower trigram and the Xun trigram as its upper trigram. Zhongfu: sincerity extends to pigs and fish, which is auspicious; it is beneficial to cross great rivers and to maintain uprightness. Kong Yingda's commentary says: The phrase "Zhongfu, pig and fish are auspicious" refers to Zhongfu as the name of the hexagram. Sincerity originating from the heart is called Zhongfu. Fish are creatures that dwell secretly in water, and pigs are among the lowly livestock. If a ruler holds sincere intentions within, then even the subtle and hidden creatures can be reached by sincerity, each finding their proper place and thus obtaining auspiciousness, hence the saying "pig and fish are auspicious." The phrase "beneficial to cross great rivers, beneficial to uprightness" means that if even the subtle creatures can be auspicious, then the more prominent ones naturally do not need to be mentioned. With sincerity, the radiance pervades all things, and each thing finds its proper place. With such virtue, crossing dangerous waters would lead to success wherever one goes, hence the saying "beneficial to cross great rivers." However, if sincerity is not aligned with uprightness, it would be a path of danger and wrongness. Therefore, the benefit lies in maintaining uprightness.

《彖》曰：中孚，柔在內而剛得中，說而巽，孚，有上四德，然後乃孚。[疏]正義曰：此就三、四陰柔並在兩體之內，二、五剛德各處一卦之中，及上下二體說而以巽，釋此卦名為“中孚”之義也。柔內剛中，各當其所，說而以巽，乖爭不作，所以信發於內，謂之“中孚”，故曰“柔在內而剛得中，說而巽，孚”也。

The Commentary on the Judgment says: The卦 of Zhongfu (Middle Trust) has the yao of yin (flexible) in the inner position and the yao of yang (strong) in the central position, being harmonious and humble, thus possessing sincerity. Wang Bi's commentary explains: Only after possessing these four virtues can one speak of 'trust'. Kong Yingda's commentary says: This explanation refers to the two yin yao, namely six three and six four, being located in the inner parts of the upper and lower trigrams, while the yang yao, namely nine two and nine five, are each in the central positions of their respective trigrams. Moreover, the upper and lower trigrams are harmonious and humble. These points explain the reason for naming this卦 as Zhongfu. The yin yao are in the inner position, and the yang yao are in the central position, each occupying their proper place. Being harmonious and humble, conflict and contention do not arise, so sincerity arises from the heart, hence it is called Zhongfu. Therefore, the Commentary on the Judgment says, 'the yin yao are in the inner position and the yang yao are in the central position, harmonious and compliant, thus trust'.

乃化邦也。信立而後邦乃化也。柔在內而剛得中，各當其所也。剛得中，則直而正；柔在內，則靜而順；說而以巽，則乖爭不作。如此，則物無巧競，敦實之行著，而篤信發乎其中矣。[疏]正義曰：誠信發於內，則邦國化於外，故曰“乃化邦也”。

The Commentary on the Judgment continues to say: Thus it is able to teach and transform the state. Wang Bi's commentary explains: After sincerity and trustworthiness are established, the state can then be taught and transformed. The yao of flexibility is within, and the yao of strength is in the center, each occupying its proper position: the yao of strength in the center is upright and proper; the yao of flexibility within is quiet and compliant; harmonious and humble, contention and discord will not arise. When this is achieved, people no longer engage in cunning and competition, and the virtue of sincerity and simplicity becomes prominent, and sincere trust arises from within. Kong Yingda's commentary says: Sincerity and trustworthiness arise from within, and the state is transformed from outside, hence the Commentary on the Judgment says, "Thus it transforms the state."

“豚魚吉”，信及豚魚也。魚者，蟲之隱者也。豚者，獸之微賤者也。爭競之道不興，中信之德淳著，則雖微隱之物，信皆及之。[疏]正義曰：釋所以得吉，由信及豚魚故也。“利涉大川”，乘木舟虛也。乘木於川舟之虛，則終已無溺也。用中孚以涉難，若乘木舟虛也。[疏]正義曰：釋此涉川所以得利，以中信而濟難，若乘虛舟以涉川也。

The Classic text of the Commentary on the Judgment says: "The pig and fish are auspicious," because sincerity extends to the pig and the fish. Wang Bi's commentary explains: the fish are a hidden category among aquatic creatures, and the pig is a lowly category among domestic animals; if contention does not arise and inner sincerity is thick and evident, then even the subtle and hidden creatures can be included within sincerity. Kong Yingda's commentary explains: this is to explain why auspiciousness is achieved, precisely because sincerity extends to the pig and the fish. The Classic text of the Commentary on the Judgment also says: "It is advantageous to cross a great river," because one rides on a hollow wooden boat. Wang Bi's commentary explains: riding on a hollow wooden boat to cross the river will never cause one to sink; using the virtue of sincere trust to cross dangerous situations is like riding a hollow boat across the river. Kong Yingda's commentary explains: this is to explain why crossing the river is advantageous — relying on inner sincerity to overcome difficulties is like riding a hollow boat that is not burdened.

中孚以“利貞”，乃應乎天也。盛之至也。[疏]正義曰：釋中孚所以利貞者，天德剛正而氣序不差，是正而信也。今信不失正，乃得應於天，是中孚之盛故須濟以利貞也。《象》曰：澤上有風，中孚。君子以議獄緩死。信發於中，雖過可亮。[疏]正義曰：“澤上有風，中孚”者，風行澤上，無所不周，其猶信之被物，無所不至，故曰“澤上有風，中孚”。“君子以議獄緩死”者，中信之世，必非故犯過失為辜，情在可恕，故君子以議其過失之獄，緩舍當死之刑也。

The text of the Commentary on the Judgment says: The virtue of Zhongfu combined with "li zhen" (advantageous constancy) corresponds with the way of Heaven. Wang Bi's commentary explains: This is when sincerity has reached its peak. Kong Yingda's commentary says: This explains why Zhongfu requires "li zhen" — the virtue of Heaven is strong, upright, and square, with the sequence of the seasons precise to the smallest measure, which is both upright and sincere. Now, when human sincerity does not lose its uprightness, it can correspond with the way of Heaven. Thus, the fullness of Zhongfu must be completed by uprightness. The text of the Image Commentary says: Wind above a lake, this is Zhongfu; the gentleman takes this as a model, deliberating on lawsuits and delaying executions. Wang Bi's commentary explains: Sincerity arises from the heart, so even if there is a mistake, it can be understood. Kong Yingda's commentary says: What is meant by "wind above a lake, Zhongfu" is that the wind moves over the surface of the lake, reaching everywhere, just as sincerity covers all things, reaching everywhere, hence "wind above a lake, Zhongfu." What is meant by "the gentleman takes this as a model, deliberating on lawsuits and delaying executions" is that in an age where people are sincere within, crimes are not intentional wrongdoing, but mostly due to mistakes, and in terms of reason and sentiment, they can be forgiven. Therefore, the gentleman deliberates on such cases caused by mistakes and delays the execution of those who should be put to death.

初九：虞吉，有它不燕。虞猶專也。為信之始，而應在四，得乎專吉者也，志未能變，繫心於一，故“有它不燕”也。[疏]正義曰：虞猶專也。燕，安也。初為信始，應在於四，得其專一之吉，故曰“虞吉”。既繫心於一，故更有他求，不能與之共相燕安也，故曰“有它不燕”也。《象》曰：“初九，虞吉”，志未變也。[疏]正義曰：“志未變”者，所以得專一之吉，以志未改變，不更親於他也。

The Line Statement of the first line (Initial Nine) says: If one remains devoted and trustworthy, it is auspicious; if one seeks something else, one cannot find peace. Wang Bi's commentary explains: "Yú" is like being devoted. The Initial Nine is at the beginning of trustworthiness, and the corresponding line is Six in the Fourth, so it can attain the auspiciousness of devotion. Since the mind has not changed, and the focus is concentrated on one thing, it is said "having something else does not bring peace." Kong Yingda's commentary says: "Yú" is like being devoted, and "Yàn" means peace. The Initial Nine is at the beginning of trustworthiness, and the corresponding line is Six in the Fourth, thus obtaining the auspiciousness of devotion, hence "Yú is auspicious." Since the mind is fixed on one thing, if one seeks something else, it cannot be in peace with the other, hence "having something else does not bring peace." The Image Commentary of the text says: The Initial Nine is "Yú is auspicious" because the mind has not changed. Kong Yingda's commentary says: What is meant by "the mind has not changed" is that it can attain the auspiciousness of devotion because the mind remains constant and does not go to attach to others.

九二：鶴鳴在陰，其子和之。我有好爵，吾與爾靡之。處內而居重陰之下，而履不失中，不徇於外，任其真者也。立誠篤至，雖在闇昧，物亦應焉，故曰“鳴鶴在陰，其子和之”也。不私權利，唯德是與，誠之至也，故曰我有好爵，與物散之。

The line statement of the second line says: "A white crane calls in the dark, its young respond in harmony; I have a fine cup, I wish to share it with you." Wang Bi's commentary explains: Nine Two is located within the inner trigram and is situated below two yin lines. Though it acts, it does not lose the middle path, does not seek outside, but remains true to its nature. It has reached the extreme of sincere intention. Even though it is in the dark, external things respond to it, hence it says, "A white crane calls in the dark, its young respond in harmony." It does not claim power and wealth for itself, but uses virtue as the standard for giving and receiving. This is the ultimate sincerity, hence it says, "I have a fine cup," and wishes to share it with others.

[疏]正義曰：“鳴鶴在陰，其子和之”者，九二體剛，處於卦內，又在三四重陰之下，而履不失中，是不徇於外，自任其真者也。處於幽昧，而行不失信，則聲聞於外，為同類之所應焉。如鶴之鳴於幽遠，則為其子所和，故曰“鳴鶴在陰，其子和之”也。“我有好爵，吾與爾靡之”者，靡，散也，又無偏應，是不私權利，惟德是與。若我有好爵，吾原與爾賢者分散而共之，故曰“我有好爵，吾與爾靡之。”《象》曰：“其子和之”，中心願也。[疏]正義曰：“中心願”者，誠信之人，願與同類相應，得誠信而應之，是中心願也。

Kong Yingda's commentary says: The phrase "a bellbird calls in the shade, its young respond in harmony" refers to the Nine in the Second, which is inherently strong in nature, located in the inner trigram, and situated below the two yao lines of Yin in the Third and Fourth positions. Yet it acts without losing the middle path, showing that it does not pursue external things but holds fast to its true nature. Being in a dark place yet acting with sincerity, its reputation naturally spreads outward and is responded to by its kind. It is like a bellbird calling from a secluded place, and its young respond in harmony, hence the phrase "a bellbird calls in the shade, its young respond in harmony." The phrase "I have a fine goblet, I will share it with you" means "to distribute and share together"; the Nine in the Second also has no biased response line, showing that it does not claim power and wealth for itself, but uses virtue as the standard for giving and receiving. It is as if saying, "If I have a fine goblet, I will share it with you, a virtuous person," hence the phrase "I have a fine goblet, I will share it with you." The text of the Image Commentary says: "Its young respond in harmony," which comes from the heart's sincere wish. Kong Yingda's commentary says: "Sincere heart's wish" refers to the fact that sincere people naturally wish to correspond with their kind. Now, having obtained sincerity and responding to it, this is indeed a wish from the heart.

六三：得敵，或鼓或罷，或泣或歌。三居少陰之上，四居長陰之下，對而不相比，敵之謂也。以陰居陽，欲進者也。欲進而閡敵，故或鼓也。四履正而承五，非己所克，故或罷也。不勝而退，懼見侵陵，故或泣而憂悲也。四履於順。不與物校，退而不見害，故或歌也。不量其力，進退無恆，憊可知也。

The line statement of the third line says: encountering an opponent, sometimes beating drums to attack, sometimes weary and retreating, sometimes weeping, sometimes singing. Wang Bi's commentary explains: the sixth line is above the minor yin, and the sixth line four is below the long yin, the two lines facing each other but not closely connected, which is called "opponent." The sixth line three, being a yin line in a yang position, desires to advance; wanting to advance but being blocked by the opponent, so sometimes it beats drums to attack. The sixth line four is on the correct position and supports the ninth line five, which is not something the sixth line three can overcome, so sometimes it has to give up. Unable to win and retreating, yet fearing being attacked, so sometimes it weeps and grieves. The sixth line four stands in a gentle and compliant position, not quarreling with others, and the sixth line three retreating does not suffer harm, so sometimes it sings again. Without measuring its own strength, advancing and retreating without consistency, its exhaustion and hardship are evident.

[疏]正義曰：六三與四，俱是陰爻，相與為類。然三居少陰之桑四居長陰之下，各自有應對，而不相比，敵之謂也。故曰“得敵欲進”。礙四，恐其害己，故或鼓而攻之，而四履正承尊，非己所勝，故或罷而退敗也。不勝而退，懼見侵陵，故或泣而憂悲也。四履於順，不與物校，退不見害，故或歌而歡樂也，故曰“或鼓或罷，或泣或歌”也。《象》曰：“或鼓或罷”，位不當也。[疏]正義曰：“位不當”者，所以或鼓或罷，進退無恆者，止為不當其位，妄進故也。

Kong Yingda's commentary says: Six Three and Six Four are both yin lines, and originally they could be considered as the same type; however, Six Three is located above the minor yin, and Six Four is located below the long yin, each has its corresponding line, and they are not closely adjacent to each other, which is called "getting an opponent." Therefore, the line statement says "getting an opponent." Six Three wants to advance but is blocked by Six Four, and also fears that Six Four may harm itself, so sometimes it drums and attacks; but Six Four stands on the correct position and serves the superior, which Six Three cannot overcome, so sometimes it retreats and fails. When it cannot win and retreats, it also fears being attacked, so sometimes it cries and grieves. Six Four is situated in a flexible and proper position, not quarreling with others, and Six Three retreating does not suffer any harm, so sometimes it also sings and rejoices. Therefore, the line statement says "sometimes drums, sometimes stops; sometimes cries, sometimes sings." The Classic's Image Commentary says: "Sometimes drums, sometimes stops," because the position is inappropriate. Kong Yingda's commentary says: the so-called "position is inappropriate" refers to the reason why Six Three sometimes drums and sometimes stops, and advances and retreats without consistency, only because it is in an inappropriate position and foolishly seeks advancement.

六四：月幾望，馬匹亡，無咎。居中孚之時，處巽之始，應說之初，居正履順，以承於五，內毗無首，外宣德化者也。充乎陰德之盛，故曰：“月幾望”。“馬匹亡”者，棄群類也。若夫居盛德之位，而與物校其競爭，則失其所盛矣，故曰絕類而上，履正承尊，不與三爭，乃得無咎也。

The line statement of the fourth line says: The moon is about to be full, the horse has lost its mate, there is no fault. Wang Bi's commentary explains: The sixth line at the fourth position is in the time of Zhongfu, located at the beginning of Xun body, corresponding with the first line of Dui body, occupying the correct position and acting with gentle and yielding conduct, used to support the ninth line at the fifth position; internally assisting the sovereign, externally proclaiming virtue and moral influence. It has filled the virtue of yin and flexibility to its fullest, hence saying "the moon is almost full." The phrase "the horse has lost its mate" refers to abandoning one's own kind. If one is in a position of great virtue, yet desires to compete and strive with others, then one would lose one's own excellence; hence it abandons its own kind and ascends to support above, occupying the correct position, serving the superior, not competing with the sixth line at the third position, thus being without fault.

[疏]正義曰：“月幾望”者，六四居中孚之時，處巽應說，得位履順，上承於五，內毗元首，外宣德化，充乎陰德之盛，如月之近望，故曰“月幾望”也。“馬匹亡，無咎”者，三與己敵，進來攻己，己若與三校戰，則失其所盛，故棄三之類，如馬之亡匹；上承其五，不與三爭，乃得無咎，故曰“馬匹亡，無咎”也。《象》曰：“馬匹亡”，絕類上也。類謂三，俱陰爻，故曰“類”也。[疏]正義曰：“絕類上”者，絕三之類，不與二爭，而上承於五也。

Kong Yingda explains that "the moon is nearly full" refers to the fact that the sixth line in the fourth position is in the time of Zhongfu, located in the Xun trigram and corresponding with Dui through joy, having a proper position and acting with gentle compliance. It ascends to support the ninth line in the fifth position, assisting the sovereign internally and promoting virtue externally. It fills the virtue of yin with its utmost strength, like the moon approaching fullness, hence "the moon is nearly full." As for "the loss of horses, no blame," the sixth line in the third position is in opposition to itself, attacking itself. If it were to contend with the third line, it would lose its flourishing virtue. Therefore, it abandons this kindred, like a horse losing its mate. It ascends to support the ninth line in the fifth position and does not contend with the third line, thus attaining no blame, hence "the loss of horses, no blame." The Image Commentary says, "the loss of horses" refers to cutting off kinship and ascending to support. Wang Bi's commentary explains that "class" refers to the third line, as it is a yin line like the fourth line, hence called "class." Kong Yingda explains that "cutting off class above" means severing the connection with this kindred, not contending with it, and ascending to support the ninth line in the fifth position.

九五：有孚攣如，無咎。“攣如”者，繫其信之辭也。處中誠以相交之時，居尊位以為群物之主，信何可舍？故“有孚攣如”，乃得“無咎”也。[疏]正義曰：“有孚攣如，無咎”者，攣如者，相牽繫不絕之名也。五在信時，處於尊位，為群物之主，恆須以中誠交物，孚信何可暫舍，故曰“有孚攣如”。繫信不絕，乃得無咎，故曰“有孚攣如，無咎”也。《象》曰：“有孚攣如”，位正當也。[疏]正義曰：“位正當”者，以其正當尊位，故戒以繫信，乃得無咎。若真以陽得正位，而無有繫信，則招有咎之嫌也。

The line statement of the fifth line says: "With sincerity, the connection is continuous, and there is no blame." Wang Bi's commentary explains: "Luan ru" describes the idea of firmly binding sincerity. The fifth line is in an era where people all interact with sincerity, and it holds the position of supremacy, becoming the ruler of all. How can sincerity be abandoned? Therefore, "having sincerity and binding it tightly" is necessary to "have no blame." Kong Yingda's commentary says: "Having sincerity and binding it tightly, there is no blame," "Luan ru" refers to the term for mutual connection that does not break. The fifth line is in an era of sincerity, holds a high position, and is the ruler of all. It must always use inner sincerity to interact with others. How can sincerity be momentarily abandoned? Therefore, "having sincerity and binding it tightly." Binding sincerity without interruption leads to no blame, hence "having sincerity and binding it tightly, there is no blame." The Image Commentary of the text says: "Having sincerity and binding it tightly," because the line position is proper. Kong Yingda's commentary says: "The position is proper," because the fifth line is in the supreme position, so it specially warns that binding sincerity is needed to have no blame. If a yang line merely attains the proper position but lacks binding sincerity, it would invite suspicion of being blamed.

上九：翰音登于天，貞凶。翰，高飛也。飛音者，音飛而實不從之謂也。居卦之上，處信之終，信終則衰，忠篤內喪，華美外揚，故曰“翰音登于天”也。翰音登天，正亦滅矣。[疏]正義曰：翰，高飛也。飛音者，音飛而實不從之謂也。上九處信之終信終則衰也。信衰則詐起，而忠篤內喪，華美外揚，若鳥於翰音登于天，虛聲遠聞也，故曰“翰音登于天”。虛聲無實，正之凶也，故曰“貞凶”。《象》曰：“翰音登于天”，何可長也。[疏]正義曰：“何可長也”者，虛聲無實，何可久長。

The line statement of the Upper Ninth line says: "A high-flying sound reaches the heavens; to remain steadfast is ominous." Wang Bi's commentary explains: "Han" means high flying; so-called flying sound refers to sound that rises but lacks substance. The Upper Ninth line is at the top of a hexagram, at the end of sincerity; when sincerity reaches its limit, it declines; sincerity declines and deceit arises, while sincerity and earnestness within are lost, and superficial ornamentation is displayed outwardly. Therefore, it is said, "A flying sound reaches the heavens." When sound rises to the heavens, the righteous path is thereby extinguished. Kong Yingda's commentary says: "Han" means high flying; so-called flying sound refers to sound that rises but lacks substance. The Upper Ninth line is at the end of sincerity; when sincerity reaches its limit, it declines; when sincerity declines, deceit arises, and sincerity and earnestness within are lost, while superficial ornamentation is displayed outwardly, like a bird's call that soars to the heavens, with only empty reputation spreading far. Therefore, it is said, "A flying sound reaches the heavens." Empty reputation without substance, if regarded as the righteous path and held fast to it, is ominous, hence "Zhen Xiong." The Image Commentary of the text says: "A flying sound reaches the heavens," how can it last long? Kong Yingda's commentary says: what is meant by "how can it last long" is that empty reputation lacks substance, how can it be sustained for long?

艮下震上。小過：亨，利貞。可小事，不可大事。飛鳥遺之音，不宜上，宜下，大吉。飛鳥遺其音聲，哀以求處，上愈無所適，下則得安。愈上則愈窮，莫若飛鳥也。

The text says: The hexagram Xiao Guo has the lower trigram Gen (Mountain) and the upper trigram Zhen (Thunder). Xiao Guo: It is smooth and prosperous, beneficial to maintain correctness; it is suitable for small matters, not for great ones. A flying bird leaves behind a mournful cry; it is not suitable to go upward, but suitable to go downward, which is a great blessing. Wang Bi's commentary explains: A flying bird leaves behind its call, sorrowfully seeking a place to rest; the higher it flies, the more nowhere it can go, but going downward allows it to find rest. The higher it goes, the more it becomes destitute; there is no better example than the flying bird to illustrate this principle.

[疏]“小過亨”至“大吉”。○正義曰：“小過，亨”者，“小過”，卦名也。王於《大過》卦下注云：“音相過之過”。恐人作罪過之義，故以音之。然則“小過”之義，亦與彼同也。過之小事，謂之小過，即“行過乎恭，喪過乎哀”之謂是也。褚氏云：“謂小人之行，小有過差，君子為過厚之行以矯之也，如晏子狐裘之比也。”此因小人有過差，故君子為過厚之行，非即以過差釋卦名。《彖》曰“小過，小者過而亨”，言因過得亨，明非罪過，故王於大過音之，明雖義兼罪過得名，上在君子為過行也。而周氏等不悟此理，兼以罪過釋卦名，失之遠矣。過為小事，道乃可通，故曰“小過，亨”也。“利貞”者，矯世勵俗，利在歸正，故曰“利貞”也。“可小事，不可大事”者，時也。小有過差，惟可矯以小事，不可正以大事，故曰“可小事，不可大事”也。“飛鳥遺之音，不宜上，宜下，大吉”者，借喻以明過厚之行，有吉有凶。飛鳥遺其音聲，哀以求處。過上則愈無所適，過下則不失其安，以譬君子處過差之時，為過厚之行，順而立之則吉，逆而忤鱗則凶，故曰：“飛鳥遺之音，不宜上，宜下，大吉”。順則執卑守下，逆則犯君陵上，故以臣之逆順，類鳥之上下也。

Kong Yingda explains from "Xiao Guo Xing" to "Da Ji" in this passage. The Commentary on the Judgment says: "Xiao Guo, Xing" means "Xiao Guo" is the name of the hexagram. Wang Bi notes in the hexagram "Da Guo" that "the character 'guo' should be read as 'guo' meaning to pass over," to prevent people from misunderstanding it as the "guo" meaning sin. Therefore, the meaning of "Xiao Guo" is also similar to that of "Da Guo." To have a slight excess in small matters is called "Xiao Guo," which is similar to what the Image Commentary says: "acting beyond proper respect, mourning beyond proper sorrow." Chu Shi says: this refers to the behavior of small people having slight deviations, and the gentleman corrects it with excessive propriety, as in the example of Yan Zi wearing a fox fur coat for thirty years. This is because small people have deviations, the gentleman thus acts with excessive propriety, not directly interpreting the hexagram name as "excess deviation." The Commentary on the Judgment says "Xiao Guo, Xiao zhe guo er xing," meaning that because there is an excess, it leads to smoothness, showing that "guo" is not necessarily a sin. Therefore, Wang Bi specially notes the pronunciation in the hexagram "Da Guo" to indicate that although the character "guo" may have the meaning of sin, here it refers to the gentleman's behavior beyond the ordinary. Zhou Shi and others did not understand this, and interpreted the hexagram name as sin, which is very far from the truth. To have a slight excess in small matters, the way can be carried through, hence "Xiao Guo, Xing." The meaning of "Li Zhen" is that correcting the world's customs and refining the customs, the benefit lies in returning to the right path, hence "Li Zhen." The meaning of "Ke Xiao Shi, Bu Ke Da Shi" refers to the situation: slight deviation can only be corrected by small matters, not by great matters, hence "Ke Xiao Shi, Bu Ke Da Shi." The meaning of "Fei Niao Yi Zhi Yin, Bu Yi Shang, Yi Xia, Da Ji" is using a metaphor to explain that excessive propriety can bring both good and bad. A flying bird leaves behind its call, sorrowfully seeking a place to rest; going too high makes it even more without a place to rest, going too low instead brings stability. This is used as a metaphor for the gentleman in a time when people have slight deviations, acting with excessive propriety, following the trend brings good fortune, opposing it and offending the superior brings misfortune, hence "Fei Niao Yi Zhi Yin, Bu Yi Shang, Yi Xia, Da Ji." Following means maintaining humility; opposing means offending the superior and surpassing the superior, so using the gentleman's following and opposing to compare with the flying bird's going down and up.

○注“飛鳥”至“求處”。○正義曰：“飛鳥遺其音聲，哀以求處”者，遺，失也。鳥之失聲，必是窮迫，未得安處。《論語》曰：“鳥之將死，其鳴也哀。”故知遺音即哀聲也。《彖》曰：小過，小者過而亨也。小者謂凡諸小事也，過於小事而通者也。[疏]正義曰：此釋小過之名也。並明小過有亨德之義，過行小事謂之小過，順時矯俗，雖過而通，故曰“小者過而亨”也。

Kong Yingda further explains Wang Bi's commentary on the phrase from "fly bird" to "seek place." The commentary says: what is meant by "a flying bird loses its sound, lamenting to seek a place" is that "lose" refers to losing. When a bird loses its sound and cries in sorrow, it must be in a difficult situation, not yet finding a place to rest. The Analects records Zengzi's words: "When a bird is about to die, its cry is sorrowful." From this, it is known that "lost sound" refers to a sorrowful cry. The Classic text, the Commentary on the Judgment, says: the hexagram of Xiao Guo (Small Excess) refers to exceeding in small matters and thus achieving success. Wang Bi's commentary explains: "smaller things" refers to various small matters, and exceeding in small matters leads to success. Kong Yingda's commentary says: this explains the name of the hexagram Xiao Guo, and also explains that Xiao Guo contains the virtue of success. To act beyond the usual in small matters is called "Xiao Guo"; to follow the trend and correct customs, although exceeding, yet achieving success, thus it is said "smaller things exceed and achieve success."

過以“利貞”，與時行也。過而得以利貞，應時宜也。施過於恭儉，利貞者也。[疏]正義曰：此釋利貞之德，由為過行而得利貞。然矯枉過正，應時所宜，不可常也，故曰“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。成大事者，必在剛也。柔而浸大，剝之道也。[疏]正義曰：此就六二、六五以柔居中，九四失位不中，九三得位不中，釋“可小事，不可大事”之義。柔順之人，惟能行小事，柔而得中，是行小中時，故曰“小事吉”也。剛健之人，乃能行大事，失位不中，是行大不中時，故曰“不可大事”也。

The Commentary on the Judgment says: There is an excess but still "beneficial to uprightness," because it is in harmony with the times. Wang Bi's commentary explains: Exceeding the ordinary yet maintaining uprightness and gaining benefit, is precisely in line with the needs of the times; applying this excess in reverence and frugality is what is called "beneficial to uprightness." Kong Yingda's commentary says: This explains the virtue of "beneficial to uprightness," indicating that it is derived from actions beyond the ordinary; however, correcting an excess by going to the opposite extreme is only suitable for a temporary situation and cannot be regarded as a permanent principle, hence it is said "to act in accordance with the times." The Commentary on the Judgment also says: When a flexible line is in the central position, it is appropriate for small matters and thus auspicious; when a strong line is out of position and not in the central position, it is inappropriate for great matters. Wang Bi's commentary explains: Achieving great things necessarily requires strong virtue; if a flexible line gradually becomes dominant, that is the path of the Hexagram of Decreasing. Kong Yingda's commentary says: This explains the meaning of "appropriate for small matters, inappropriate for great matters" by referring to the lines Six Two and Six Five, which are flexible and in the central position, and the lines Nine Four, which is out of position and not in the central position, and Nine Three, which is in position but not in the central position. A flexible person can only handle small matters; when flexible and maintaining the central position, it is the right time to handle small matters, hence "auspicious for small matters." A strong person can handle great matters; now, when a strong line is out of position and not in the central position, it is the wrong time to handle great matters, hence "inappropriate for great matters."

有“飛鳥”之象焉。不宜上，宜下，即飛鳥之象。[疏]正義曰：釋不取餘物為況，惟取“飛鳥”者，以不宜上，宜下，有飛鳥之象故也。“飛鳥遺之音，不宜上，宜下，大吉”，上逆而下順也。上則乘剛，逆也；下則承陽，順也。施過於不順，凶莫大焉；施過於順，過更變而為吉也。[疏]正義曰：此就六五乘九四之剛，六二承九三之陽，釋所以“不宜上，宜下，大吉”之義也。上則乘剛而逆，下則承陽而順，故曰“不宜上，宜下，大吉”，以上逆而下順也。

The Commentary on the Judgment says: The hexagram contains the image of a flying bird. Wang Bi's annotation explains: It is not suitable to go upward, but suitable to go downward, which is the image of a flying bird. Kong Yingda's commentary says: This explains why the image of a flying bird is chosen rather than something else, because "not suitable to go upward, but suitable to go downward" precisely matches the image of a flying bird. The Commentary on the Judgment also says: "A flying bird leaves its sound; it is not suitable to go upward, but suitable to go downward, which brings great good fortune," because going upward is against the trend, while going downward is in harmony with it. Wang Bi's annotation explains: Going upward means surpassing a strong line, which is against the trend; going downward means following a yang line, which is in harmony. Applying extraordinary actions in an unharmonious direction leads to the greatest danger; applying them in a harmonious direction turns the extraordinary into good fortune. Kong Yingda's commentary says: This explains the meaning of "not suitable to go upward, but suitable to go downward, which brings great good fortune" by referring to the sixth line in the fifth position surpassing the strong line in the fourth position, and the sixth line in the second position following the yang line in the third position. Going upward means surpassing a strong line and going against the trend, while going downward means following a yang line and being gentle and harmonious. Therefore, it is said "not suitable to go upward, but suitable to go downward, which brings great good fortune," because going upward is against the trend while going downward is gentle and harmonious.

《象》曰：山上有雷，小過。君子以行過乎恭，喪過乎哀，用過乎儉。[疏]正義曰：雷之所出，不出於地。今出山上，過其本所，故曰“小過”。小人過差，失在慢易奢侈，故君子矯之，以行過乎恭，喪過乎哀，用過平儉也。

The Image Commentary says: Thunder sounds on a mountain, which is the hexagram of Small Crossing; the gentleman takes it as a model, being excessively respectful in his conduct, excessively sorrowful in mourning, and excessively frugal in his expenditure. Kong Yingda's commentary explains: Thunder originally arises from beneath the earth, but now it appears on the mountain, exceeding its proper place, hence it is called "Small Crossing." The faults of small people lie in negligence and extravagance, so the gentleman corrects them by taking the opposite extreme: being overly respectful in his behavior, overly sorrowful in mourning, and overly frugal in his spending.

初六：飛鳥以凶。小過，上逆下順，而應在上卦，進而之逆，無所錯足，飛鳥之凶也。[疏]正義曰：小過之義，上逆下順，而初應在上卦，進而之逆，同於飛鳥，無所錯足，故曰“飛鳥以凶”也。《象》曰：“飛鳥以凶”，不可如何也？[疏]正義曰：“不可如何也”者，進而之逆，孰知不可自取凶咎，欲如何乎？

The line statement of the first line says: Like a flying bird that flies upward without pause, thus encountering misfortune. Wang Bi's commentary explains: At the time of small excess, moving upward is against the way, while moving downward is in accordance with the way. The responding line of the first line is in the upper trigram, so moving forward leads to going against the way, with nowhere to rest, which is precisely the situation of the flying bird encountering misfortune. Kong Yingda's commentary says: The meaning of small excess is that moving upward is against the way and moving downward is in accordance with the way. The responding line of the first line is in the upper trigram, so moving forward leads to going against the way, just like the flying bird with nowhere to rest, hence it is said 'the flying bird meets misfortune.' The Image Commentary of the text says: 'The flying bird meets misfortune,' what can be done about it? Kong Yingda's commentary says: What is meant by 'there is nothing to be done about it' is to indicate that although one knows that moving forward leads to going against the way, yet one still incurs misfortune, so what can be done about it?

六二：過其祖，遇其妣，不及其君。遇其臣，無咎。過而得之謂之遇，在小過而當位，過而得之之謂也。祖，始也，謂初也。妣者，居內履中而正者也。過初而履二位，故曰“過其祖”而“遇其妣”，過而不至於僣，盡於臣位而已，故曰“不及其君，遇其臣，無咎”。[疏]正義曰：過而得之謂之遇，六二在小過而當位，是過而得之也。祖，始也，謂初也。妣者，母之稱。六二居內，履中而正，固謂之妣。巳過於初，故曰“過其祖”也。履得中正，故曰“遇其妣”也。過不至於僣，盡於臣位而已，故曰“不及其君，遇其臣，無咎”。《象》曰：“不及其君”，臣不可過也。[疏]正義曰：“臣不可過”者，臣不可自過其位也。

The Line Statement of the Second Line says: Going beyond the grandfather, meeting the grandmother; not reaching the sovereign, meeting the minister's position, without blame. Wang Bi's commentary explains: Going beyond by one step yet still gaining something is called 'meeting.' The Second Line, while in the state of small excess, is in a proper position, thus going beyond by one step yet still gaining something. 'Grandfather' refers to the beginning, meaning the First Line; 'mother' refers to the one in the Inner Trigram, who is in the center and in the correct position. The Second Line goes beyond the First Line and steps onto the position of the Second Line, hence saying 'going beyond its grandfather' and 'meeting its mother.' Although it goes beyond, it does not go beyond the proper limit, only fulfilling the duty of a subject, hence saying 'not reaching the sovereign, meeting the minister, without blame.' The Image Commentary of the Classic says: 'Not reaching the sovereign,' because a subject cannot go beyond his proper position. Kong Yingda's commentary says: What is meant by 'a subject cannot go beyond' is that a subject cannot go beyond his own position.

九三：弗過防之，從或戕之，凶。小過之世，大者不立，故令小者得過也。居下體之上，以陽當位，而不能先過防之，至令小者或過，而復應而從焉。其從之也，則戕之凶至矣。故曰“弗過防之，從或戕之，凶”也。

The line statement of the third line says: If one cannot go beyond the usual measures to prevent something, following the small person may lead to being killed, resulting in danger. Wang Bi's commentary explains: In an era of minor faults, great virtue cannot be established, so the small person is able to exceed the usual measures. The third line is located at the top of the lower trigram, with a yang line in the proper position, yet it cannot go beyond the usual measures to prevent something, allowing the small person to exceed the usual measures, and it also corresponds with the sixth line above, thus following it. Once it follows it, the calamity of being killed arrives, so the line statement says, "Not going beyond to prevent, following may lead to being killed, danger."

[疏]正義曰：“弗過防之”者，小過之世，大者不能立德，故令小者得過，九三居下體之上，以陽當位，不能先過為防，至令小者或過。上六小人最居高顯，而復應而從焉。其從之也，則有殘害之凶至矣，故曰“弗過防之”。“從或戕之，凶”者，《春秋傳》曰：“在內曰弒，在外曰戕。”然則戕者皆殺害之謂也。言“或”者，不必之辭也。謂為此行者，有幸而免也。《象》曰：“從或戕之”，“凶”如何也？[疏]正義曰：“凶如何”者，從於小人，果致凶禍，將如何乎？言不可如何也。

Kong Yingda's commentary says: The phrase "without exceeding the limit, one is prevented" refers to the time of a minor excess. At such a time, a person of great virtue cannot establish his virtue, thus allowing the small person to exceed the norm. Nine Three is located at the top of the lower trigram, with a yang line in the proper position, yet it fails to set up prevention beyond the norm in advance, thus allowing the small person to exceed the limit. Six at the Top is a small person occupying the highest and prominent position, while Nine Three instead corresponds with and follows it. Once it follows, calamity comes, hence the phrase "without exceeding the limit, one is prevented." The phrase "following, one may be killed, resulting in calamity" refers to the "Spring and Autumn Left Transmission" which says "within the state, it is called 'murder,' outside the state, it is called 'killing.'" Thus, "killing" refers to killing. The line statement uses the word "or" to indicate uncertainty, meaning that the person doing such a thing may also have the chance to escape calamity. The "Image Commentary" says: "following, one may be killed," indicating that this calamity is unavoidable. Kong Yingda's commentary says: The phrase "how can there be calamity" refers to following the small person, which indeed brings calamity, so what can be done? It means there is no way to avoid it.

九四：無咎，弗過遇之，往厲必戒，勿用永貞。雖體陽爻，而不居其位，不為責主，故得無咎也。失位在下不能過者也。以其不能過，故得合於免咎之宜，故曰“弗過遇之”。夫宴安酖毒，不可懷也，處於小過不寧之時，而以陽居陰，不能有所為者也。以此自守，免咎可也；以斯攸往，危之道也。不交於物，物亦弗與，無援之助，故危則必戒而已，無所告救也。沈沒怯弱，自守而已，以斯而處於群小之中，未足任者也，故曰“勿用永貞”，言不足用之於永貞。

The line statement of the fourth line says: There is no fault; not exceeding the norm yet coincidentally meeting, going forward is dangerous and must be cautious, it is not suitable to use it for a long time to maintain uprightness. Wang Bi's commentary explains: The nine in the fourth line, although its nature is a yang line, does not occupy a yang position, so it is not the one who should bear responsibility, thus there is no fault. It is out of position and located at the lower part of the upper trigram, so it cannot exceed its place; precisely because it cannot exceed, it coincidentally meets the measure that avoids blame, hence it is said 'not exceeding and meeting'. Ease and pleasure are like poison, which should not be indulged. The nine in the fourth line is in the situation of small excess, and with a yang line in a yin position, it is inactive; using this attitude to maintain itself, avoiding blame is acceptable, but using this attitude to go forward is the way to danger. It does not connect with external things, and external things do not attach to it, so there is no support, thus when encountering danger, it can only be cautious and have nowhere to seek help. It is stagnant and timid, only able to maintain itself; using such a person among a group of petty people is not sufficient to entrust with responsibility, hence it is said 'do not use it for a long time to maintain uprightness', meaning it is not suitable to use it for a long time to uphold the right path.

[疏]“九四無咎”至“永貞”。○正義曰：居小過之世，小人有過差之行，須大德之人，防使無過。今九四雖體陽爻而不居其位，不防之責，責不在己，故得無咎。所以無其咎者，以其失位在下，不能為過厚之行，故得遇於無咎之宜，故曰“無咎，弗過遇之”也。既能無為自守，則無咎，有往則危厲，故曰“往厲”。不交於物，物亦不與，無援之助，故危則必自戒慎而已，無所告救，故曰“必戒”。以斯而處於群小之中，未足委任，不可用之以長行其正也，故曰“勿用永貞”也。○注“夫宴安”至“懷也”。○正義曰：“夫宴安酖毒，不可懷也”者，此《春秋》狄伐邢，管仲勸齊侯救邢，為此辭，言宴安不救邢，即酖鳥之毒，不可懷而安之也。

Kong Yingda explains from "Nine in the Fourth has no blame" to "do not use for ever to maintain uprightness." The commentary says: in an era of minor excess, small people have actions that exceed the normal, requiring a person of great virtue to guard against them so they do not go beyond the limits. Now, although the Nine in the Fourth is originally a yang line, it is not in a yang position, so the responsibility of setting up defenses does not fall upon it, hence it has no blame. It has no blame because it is out of position and located below the upper trigram, so it cannot make overly heavy actions, and this is exactly the appropriate measure to avoid blame, hence it is said "no blame, not exceeding the measure." Since it can remain inactive and self-restrained, it has no blame; once it moves forward, it becomes dangerous, hence it is said "going brings danger." It does not connect with external things, and external things do not attach to it, so there is no support, hence when in danger, it can only be cautious and has nowhere to seek help, thus it is said "must be cautious." Using such a person among a group of small people is insufficient to entrust with important tasks, and it cannot be relied upon for long to maintain uprightness, hence it is said "do not use for ever to maintain uprightness." Kong Yingda also explains Wang Bi's commentary from "the comfort of ease" to "is a kind of affection" as follows: the saying "the comfort of ease is like poison, cannot be cherished" comes from the words of the Di people attacking the state of Xing and Guan Zhong advising Qi Huang Gong to send troops to rescue Xing as recorded in the "Spring and Autumn Zuo Zhuan." The meaning is that if one indulges in ease and does not rescue Xing, it is like the poison of a bird, which cannot be cherished.

《象》曰：“弗過遇之”，位不當也。“往厲必戒”，終不可長也。[疏]正義曰：“位不當”者，釋所以弗過而遇，得免於咎者，以其位不當故也。“終不可長”者，自身有危，無所告救，豈可任之長，以為正也。

The Image Commentary says: "Not exceeding but meeting by chance," because the line is in an improper position; "Going forward with danger, one must be cautious," because it cannot last long. Kong Yingda's commentary explains that "position being improper" refers to why the Nine in the Fourth cannot go beyond but coincidentally meets, thus avoiding blame—precisely because it is in an improper position. "Ultimately not able to last long" means that it itself is in danger and has no place to seek help; how can it be used for a long time to carry out the correct path?

六五：密雲不雨，自我西郊，公弋取彼在穴。小過，小者過於大也。六得五位，陰之盛也。故密雲不雨，至於西郊也。夫雨者，陰在於上，而陽薄之而不得通，則烝而為雨。今艮止於下而不交焉，故不雨也。是故小畜尚往而亨，則不雨也；小過陽不上交，亦不雨也。雖陰盛於上，未能行其施也。公者，臣之極也，五極陰盛，故稱公也。弋，射也。在穴者，隱伏之物也。“小過”者，過小而難未大作，猶在隱伏者也。以陰質治小過，能獲小過者也，故曰“公弋取彼在穴”也。除過之道，不在取之，是乃密雲未能雨也。

The line statement of the fifth line of the hexagram says: thick clouds gather but no rain falls, the clouds come drifting from the western suburbs; the king uses arrows with cords to shoot at the hidden prey in the cave. Wang Bi's commentary explains: "small excess" refers to the small surpassing the great. A yao (line) of yin occupies the fifth position, which is the peak of yin energy, hence the thick clouds without rain, extending all the way to the western suburbs. The principle of rain is that yin energy is above, yang energy approaches it but cannot penetrate, thus rising as rain. Now, the hexagram Gen (mountain) is at the bottom, stopping and not interacting with the upper part, so there is no rain. Therefore, the hexagram Xiao Xu (small accumulation) has yang energy still ascending and is smooth, yet also no rain; the hexagram Xiao Guo (small excess) has yang energy not interacting upward, thus also no rain. Although yin energy is at the top and reaches its peak, it is still unable to distribute its grace. "Gong" refers to the highest rank among ministers; since the sixth line is yin and reaches its extreme, it is called "gong." "Yi" means to shoot; "in the cave" refers to hidden creatures. What is called "small excess" is that the excess is still minor, the calamity has not yet erupted on a large scale, and it remains hidden. Using a gentle and flexible nature to deal with minor excesses, one can capture these minor excesses, hence it is said "gong yi takes the hidden ones in the cave." However, the proper way to eliminate excess is not to use force to hunt, so this remains thick clouds that cannot become rain.

[疏]“六五密雲”至“在穴”。○正義曰：“密雲不雨，自我西郊”者，小過者，小者過於大也。六得五位，是小過於大，陰之盛也。陰盛於上，而艮止之，九三陽止於下，是陰陽不交，雖復至盛，密雲至於西郊，而不能為雨也。施之於人，是柔得過而處尊，未能行其恩施，廣其風化也，故曰“密雲不雨，自我西郊”也。“公弋取彼在穴”者，公者臣之極，五極陰盛，故稱公也。小過之時，為過猶小，而難未大作，猶在隱伏。以小過之才，治小過之失，能獲小過在隱伏者，有如公之弋獵，取得在穴隱伏之獸也。故曰“公弋取彼在穴”也。

Kong Yingda explains from "Six in the Fifth, Dense Clouds" to "In the Hole." The commentary says: what is meant by "dense clouds do not rain, from my western suburb," is that small excess exceeds great ones; a yin line occupying the fifth position signifies small things surpassing great ones, with yin energy reaching its peak. Yin energy is at the top and reaches its height, but the mountain trigram stops it. The yang line at nine in the third also stops it at the bottom, so yin and yang cannot meet. Even though yin energy is at its peak, dense clouds extend all the way to the western suburb, but they cannot become rain. Applied to human affairs, this means the weak and gentle surpass their proper place and occupy a position of honor, yet they are still unable to extend grace or spread education and culture, hence "dense clouds do not rain, from my western suburb." What is meant by "the public shoots the one in the hole," "the public" refers to the highest level among ministers. The yin line is at its peak, so it is called "the public." At the time of small excess, the mistake is still minor, and calamity has not yet occurred on a large scale, but it remains hidden. With the ability of small excess, one can correct minor mistakes, and capture those hidden small excesses, just as a prince hunts and captures animals hidden in a hole, hence "the public shoots the one in the hole."

○注“除過”至“能雨也”。○正義曰：“除過”至“能雨也”者，雨者，以喻德之惠化也。除過差之道，在於文德，懷之，使其自服，弋而取之，是尚威武，尚威武即“密雲不雨”之義也。《象》曰：“密雲不雨”，已上也。陽巳上，故止也。[疏]正義曰：“巳上”者，釋所以“密雲不雨”也。以艮之陽爻，巳上於一卦之上而成止，故不上交而為雨也。

Kong Yingda further explained Wang Bi's commentary from "Chu guo" to "Neng yu ye." The Justification says: here "yu" (rain) is used as a metaphor for the benevolent teachings and grace of virtue. Eliminating faults and deviations through the correct path lies in cultural virtue—using virtue to pacify them, so that they naturally submit. Now, however, they use arrows with cords to hunt, which is to emphasize military strength. Emphasizing military strength is precisely what the phrase "mi yun bu yu" (dense clouds without rain) is meant to convey. The "Image Commentary" of the Classic says: "mi yun bu yu" is because the yang energy has already ascended. Wang Bi's commentary explains: the yang line has already moved upward, so it stops. Kong Yingda's commentary says: the phrase "si shang" (already ascended) explains why "mi yun bu yu" occurs—the yang line of the Gen hexagram has already risen to the upper position of the hexagram, forming a state of stillness, so it no longer ascends to combine and form rain.

上六：弗遇過之，飛鳥離之，凶，是謂災眚。小人之過，遂至上極，過而不知限，至於亢也。過至於亢，將何所遇？飛而不已，將何所託？災自己致，復何言哉！[疏]正義曰：上六處小過之極，是小人之過，遂至上極，過而不知限，至於亢者也。過至於亢，無所復遇，故曰“弗遇過之”也。以小人之身，過而弗遇，必遭羅網，其猶飛鳥，飛而無託，必離矰繳，故曰“飛鳥離之，凶”也。過亢離凶，是謂自災而致眚，復何言哉！故曰“是謂災眚”也。《象》曰：“弗遇過之”，已亢也。[疏]正義曰：“已亢”者，釋所以“弗遇過之”，以其已在亢極之地故也。

The Line Statement of the Upper Sixth line says: There is no meeting or encountering, and it goes beyond its limit, like a flying bird caught in a net, which is dangerous, this is called calamity. Wang Bi's commentary explains: The excess of the petty person develops to the very top, going beyond without knowing the limit, reaching the extreme of excess. When it goes beyond to the extreme of excess, what can it meet? It keeps flying upward without stopping, where can it rest? The calamity is self-invoked, what else can be said. Kong Yingda's commentary says: The Upper Sixth is at the peak of petty excess, which is exactly the petty person's excess developing to the very top, going beyond without knowing the limit, reaching the extreme of excess. When it goes beyond to the extreme of excess, there is nothing to meet, so it says 'not meeting beyond.' With a petty person's nature, going beyond without meeting anything, it must inevitably meet the net, just like a flying bird with nowhere to rest, certainly caught by the bowstring net, so it says 'the flying bird is caught, danger.' Going beyond to the extreme of excess and encountering danger, this is called self-invoking calamity, what else can be said, so it says 'this is called calamity.' The Image Commentary of the Classic says: 'Not meeting beyond,' because it has already reached the extreme of excess. Kong Yingda's commentary says: What is meant by 'already excessive' is to explain why 'not meeting beyond' — because it is already in the extreme of excess.

離下坎上。既濟：亨小，利貞，初吉終亂。[疏]正義曰：“既濟，亨小，利貞，初吉終亂”者，濟者，濟渡之名，既者，皆盡之稱，萬事皆濟，故以“既濟”為名。既萬事皆濟，若小者不通，則有所未濟，故曰“既濟，亨小”也。小者尚亨，何況於大？則大小剛柔，各當其位，皆得其所。當此之時，非正不利，故曰“利貞”也。但人皆不能居安思危，慎終如始，故戒以今日。既濟之初，雖皆獲吉，若不進德脩業至於終極，則危亂及之，故曰“初吉終亂”也。

The text says: The hexagram of Ji Ji has the lower trigram as Li (Fire) and the upper trigram as Kan (Water). Ji Ji means that even minor aspects are smooth, it is advantageous to maintain uprightness, initially auspicious but eventually leads to disorder. Kong Yingda's commentary says: The phrase "Ji Ji, Xing Xiao, Li Zhen, Chi Ji Zhong Lun" means that "Ji" refers to the act of crossing over, and "Ji" means that everything has been completed. When all things have been accomplished, if even minor aspects are not smooth, there would still be unfinished matters, hence "Ji Ji, Xing Xiao." If even minor aspects are smooth, how much more so would major ones be? Therefore, both the small and the great, the strong and the weak, are properly positioned and appropriately settled. In such a situation, without uprightness there is no benefit, hence "Li Zhen." However, people often fail to remain cautious and think of potential dangers even in times of security, just as they were in the beginning. Therefore, the text warns: Although the beginning of Ji Ji brings auspiciousness, if one does not continue to cultivate virtue and perfect affairs until the end, disorder and chaos will follow, hence "Chi Ji Zhong Lun."

《彖》曰：“既濟，亨”，小者亨也。既濟者，以皆濟為義者也。小者不遺，乃為皆濟，故舉小者，以明既濟也。[疏]正義曰：此釋卦名德，既濟之亨，必小者皆亨也，但舉小者，則大者可知，所以為既濟也。具足為文，當更有一“小”字，但既疊《經》文，略足以見，故從省也。“利貞”，剛柔正而位當也。剛柔正而位當，則邪不可以行矣，故唯正乃利貞也。[疏]正義曰：此就二、三、四、五並皆得正，以釋“利貞”也。剛柔皆正，則邪不可行，故惟正乃利貞也。

The Commentary on the Judgment says: "After the crossing, there is success," meaning that even the smallest aspects are successful. Wang Bi's commentary explains that "after the crossing" takes its meaning from "all things are completed"; if even the small aspects are not overlooked, then all things are indeed completed, so it specifically mentions "small" to illustrate "after the crossing." Kong Yingda's commentary explains that this is interpreting the name and virtue of the hexagram "after the crossing" — the success of "after the crossing" must include even the smallest aspects; by mentioning the small, the great is naturally understood, which is what is meant by "after the crossing." If the sentence were complete, it should have another mention of "small," but since the Commentary on the Judgment is restating the Classic, its brevity is sufficient to convey the meaning, hence it is omitted. The Commentary on the Judgment also says: "It is advantageous to maintain the correct principle," because the yao positions are appropriate and the yin and yang are properly aligned. Wang Bi's commentary explains that when the yin and yang are properly aligned and the yao positions are appropriate, evil cannot take hold, so only by maintaining the correct principle can there be advantage. Kong Yingda's commentary explains that this refers to the proper alignment of the yao positions in nine two, nine three, six four, and nine five, which explains "it is advantageous to maintain the correct principle." When both yin and yang are properly aligned, evil cannot take hold, so only by maintaining the correct principle can there be advantage.

“初吉”，柔得中也。“終”止則“亂”，其道窮也。柔得中，則小者亨也。柔不得中，則小者未亨。小者未亨，雖剛得正，則為未既濟也。故既濟之要，在柔得中也。以既濟為安者，道極無進，終唯有亂，故曰：“初吉終亂。”終亂不為自亂，由止故亂，故曰“終止則亂”也。[疏]正義曰：“初吉，柔得中”者，此就六二以柔居中，釋“初吉”也。以柔小尚得其中，則剛大之理，皆獲其濟。物無不濟，所以為吉，故曰“初吉”也。終止則亂，其道窮者，此正釋戒。若能進脩不止，則既濟無終。既濟終亂，由止故亂。終止而亂，則既濟之道窮矣，故曰“終止則亂，其道窮”也。

The Commentary on the Judgment says: "At the beginning it is auspicious," because the yao of the yin type is in the central position; when it reaches the end and becomes stagnant, disorder arises, which is the end of its way. Wang Bi's commentary explains: when the yin yao is in the center, the small aspect becomes smooth; when the yin yao is not in the center, the small aspect does not become smooth. If the small aspect is not smooth, even if the yang yao is in the correct position, it cannot be considered as both yin and yang being in order, so the key to both yin and yang being in order lies in the yin yao being in the center. If one considers both yin and yang being in order as a state of ease and security, and stops at the end without further progress, eventually disorder arises, hence the saying "at the beginning it is auspicious, at the end it becomes disorder." The disorder at the end is not disorder arising without cause, but disorder arising from stagnation, hence the saying "when it comes to an end, disorder arises." Kong Yingda's commentary explains: the phrase "at the beginning it is auspicious, the yin yao is in the center" refers to the second line, where the yin yao is in the center, to explain "at the beginning it is auspicious." If the small yin aspect can be in the center, then the great yang aspect naturally achieves success; all things achieve success, hence auspiciousness, so it is said "at the beginning it is auspicious." The phrase "when it comes to an end, disorder arises, its way is exhausted" is an explanation of the warning above. If one keeps advancing in virtue and learning, both yin and yang being in order will not end; both yin and yang being in order ends in disorder because of stagnation, which causes disorder. When it comes to an end through stagnation and leads to disorder, the way of both yin and yang being in order is exhausted, hence the saying "when it comes to an end, disorder arises, its way is exhausted."

《象》曰：水在火上，既濟。君子以思患而豫防之。存不忘亡，既濟不忘未濟也。[疏]正義曰：水在火上，炊爨之象，飲食以之而成，性命以之而濟，故曰“水在火上，既濟”也。但既濟之道，初吉終亂，故君子思其後患，而豫防之。

The Image Commentary says: Water above fire, this is the hexagram of Completion; the gentleman takes it as a model, foreseeing calamities and preparing in advance. Wang Bi's commentary explains: When one is in a state of survival, one does not forget the possibility of downfall; when one is in the state of Completion, one does not forget the day of non-Completion. Kong Yingda's commentary states: Water above fire represents the image of boiling water over fire, which is used for cooking food, and sustains life. Therefore, it is said, "Water above fire, Completion." However, the way of Completion begins with auspiciousness but ends in disorder, so the gentleman foresees future calamities and prepares for them in advance.

初九：曳其輪，濡其尾，無咎。最處既濟之初，始濟者也。始濟未涉於燥，故輪曳而尾濡也。雖未造易，心無顧戀，志棄難者也。其為義也，無所咎也。[疏]正義曰：初九處既濟之初，體剛居中，是始欲濟渡也。始濟未涉於燥，故輪曳而尾濡，故云“曳其輪，濡其尾”也。但志在棄難，雖復曳輪濡尾，其義不有咎，故云“無咎”。《象》曰：“曳其輪”，義無咎也。

The Line Statement of the first line says: "Dragging the wheel, the tail gets wet, there is no blame." Wang Bi's commentary explains: The initial line is at the very beginning of the situation of completion, representing someone who has just begun to cross the water. When one has just crossed the water and has not yet reached the dry land, the wheel is dragged and the tail gets wet. Although not yet on level ground, the mind has no attachment, indicating a person determined to abandon danger; in this sense, there is nothing to blame. Kong Yingda's commentary says: The initial line is at the beginning of the situation of completion, with a strong and vigorous nature in the middle of the lower trigram, representing the moment of just beginning to cross the water. When one has just crossed the water and has not yet stepped onto the dry land, the wheel is dragged and the tail gets wet, hence the statement "dragging the wheel, the tail gets wet." However, its intention is to abandon danger; even though the wheel is dragged and the tail is wet, in terms of principle, there is no blame, hence the statement "there is no blame." The Image Commentary of the text says: "Dragging the wheel," in terms of principle, there is no blame.

六二：婦喪其茀，勿逐，七日得。居中履正，處文明之盛，而應乎五，陰之光盛者也。然居初、三之間，而近不相得，上不承三，下不比初。夫以光盛之陰，處於二陽之間，近而不相得，能無見侵乎？故曰“喪其茀”也。稱“婦”者，以明自有夫，而它人侵之也。茀，首飾也。夫以中道執乎貞正，而見侵者，眾之所助也。處既濟之時，不容邪道者也。時既明峻，眾又助之，竊之者逃竄而莫之歸矣。量斯勢也，不過七日，不須已逐，而自得也。

The Line Statement of the Second Line says: A woman has lost her ornaments; there is no need to search for them, for they will be recovered naturally within seven days. Wang Bi's commentary explains: The Second Line is in the center and follows the correct path, situated in the flourishing state of civil virtue, and corresponds with the Fifth Line. It is the most luminous among the yin lines. However, it is sandwiched between the First Nine and the Third Nine, and does not harmonize with the adjacent lines—neither does it support the Third Nine above nor does it closely connect with the First Nine below. With such a luminous yin line situated between two yang lines, being close yet not harmonious, can it not suffer from infringement? Therefore, it is said, "she has lost her ornaments." It is called "woman" to indicate that she has her husband, and others come to infringe upon her. "Fú" refers to the ornaments of a woman. Whenever a person holds fast to the middle path and maintains uprightness and is subjected to infringement, all people will come to assist him. Moreover, at the time of completion, there is no room for perverse ways; the era is already clear and strict, and the people also come to help. The thieves can only hide and have nowhere to return. Assessing this situation, within seven days, there is no need to search for them, and they will be recovered naturally.

[疏]“六二”至“七日得”。○正義曰：“婦喪其茀，勿逐，七日得”者，茀者，婦人之首飾也。六二居中履正，處文明之盛，而應乎五，陰之光盛者也，然居初、三之間，而近不相得。夫以光盛之陰，處於二陽之間，近而不相得，能無見侵乎？故曰“婦喪其茀”。稱“婦”者，以明自有夫，而他人侵之也。夫以中道執乎貞正，而見侵者，物之所助也。處既濟之時，不容邪道者也。時既明峻，眾又助之，竊之者逃竄而莫之歸矣。量斯勢也，不過七日，不須已逐而自得，故曰：“勿逐，七日得”。《象》曰：“七日得”，以中道也。[疏]正義曰：“以中道”者，釋不須追逐而自得者，以執守中道故也。

Kong Yingda explains from "Six in the Second" to "seven days later it is recovered." The Justification says: what is meant by "the wife loses her hairpin, do not chase, it will be recovered in seven days," "hairpin" refers to the ornament of a woman. Six in the Second is in the central position and upholds correctness, located in the flourishing state of civilised virtue, and corresponds with Nine in the Fifth, being the most brilliant among the yin lines. However, it is between Nine at the Beginning and Nine in the Third, and does not harmonise with the adjacent lines. With such a brilliant yin line in between two yang lines, although close, not harmonising, can it not be invaded and taken? Therefore, it is said "the wife loses her hairpin." Calling it "wife" is to indicate that she has her husband and is being invaded by others. All those who uphold the middle path and maintain uprightness and are invaded will receive help from the people. Moreover, being in the state of completion, there is no room for perverse ways. The times are already clear and strict, and the people also come to help. Those who steal can only hide and have nowhere to return. Considering this situation, it will not take more than seven days, without needing to search oneself, the lost item will be recovered, hence "do not chase, it will be recovered in seven days." The Image Commentary of the Classic says: "it is recovered in seven days," because it holds to the middle path. Kong Yingda's commentary says: what is meant by "holding to the middle path" is to explain why it does not need to be searched for and will naturally be recovered — because Six in the Second maintains the middle path.

九三：高宗伐鬼方，三年克之，小人勿用。處既濟之時，居文明之終，履得其位，是居衰末而能濟者，“高宗伐鬼方，三年乃克”也。君子處之，故能興也，小人居之，遂喪邦也。[疏]正義曰：“高宗伐鬼方，三年克之”者，高宗者，殷王武丁之號也，九三處既濟之時，居文明之終，履得其位，是居衰末，而能濟者也。高宗伐鬼方，以中興殷道，事同此爻，故取譬焉。高宗德實文明，而勢甚衰憊，不能即勝，三年乃克，故曰“高宗伐鬼方，三年克之”也。“小人勿用”者，勢既衰弱，君子處之，能建功立德，故興而復之，小人居之，日就危亂，必喪邦也，故曰“小人勿用”。《象》曰：“三年克之”，憊也。[疏]正義曰：“憊也”者，以衰憊之故，故三年乃克之。

The line statement of the third line says: King Wen of Yin attacked the Gufang people, and it took three years to conquer them; therefore, one should not employ petty men. Wang Bi's commentary explains: The third line is in the situation of the hexagram of completion, located at the end of the trigram of fire, which represents civilised virtue. Although it is at the end of the trigram, it is in a proper position, making it a person who, although in a time of decline, can still achieve success, just like "King Wen of Yin attacked the Gufang people, and it took three years to conquer them." If a gentleman occupies this position, he can revive the state; if a petty man occupies it, the state will surely perish. Kong Yingda's commentary says: The phrase "King Wen of Yin attacked the Gufang people, and it took three years to conquer them" refers to King Wu Ding, the temple name of the king of Yin. The third line is in the situation of the hexagram of completion, located at the end of the trigram of fire, which represents civilised virtue. It is in a proper position, making it a person who, although in a time of decline, can still achieve success. King Wu Ding attacked the Gufang people, thus reviving the way of Yin, and this situation is similar to this line, so it is used as an analogy. King Wu Ding's virtue was indeed civilised, but the state was very weak and exhausted, so it could not win immediately, and it took three years to conquer them, hence the phrase "King Wen of Yin attacked the Gufang people, and it took three years to conquer them." The phrase "petty men should not be used" means that since the state is already weak, if a gentleman occupies this position, he can establish virtue and achieve success, thus reviving the state; if a petty man occupies it, the state will gradually fall into disorder and surely perish, hence the phrase "petty men should not be used." The image commentary of the text says: "It took three years to conquer them," because of exhaustion. Kong Yingda's commentary says: The term "exhausted" refers to the state's weakness and exhaustion, so it took three years to conquer them.

六四：繻有衣袽，終日戒。繻宜曰濡，衣袽，所以塞舟漏也。履得其正，而近不與三、五相得。夫有隙之棄舟，而得濟者，有衣袽也。鄰於不親，而得全者，終日戒也。[疏]正義曰：“繻有衣袽，終日戒”者，王注云“繻，宜曰濡，衣袽，所以塞舟漏”者也。六四處既濟之時，履得其位，而近不與三五相得，如在舟而漏矣。而舟漏則濡溼，所以得濟者，有衣袽也。鄰於不親，而得全者，終日戒也，故曰“繻有衣袽，終日戒”也。《象》曰：“終日戒”，有所疑也。[疏]正義曰：“有所疑”者，釋所以“終日戒”，以不與三、五相得，懼其侵克，有所疑故也。

The line statement of the fourth line says: When the boat leaks water, there is old cloth and broken rags to plug the holes, and one remains on guard all day. Wang Bi's commentary explains: "Ruxu" should be read as "Ruyu," and "yi ru" refers to the broken rags used to block the leaks in the boat. The fourth line is in a proper position, yet it does not harmonize with the nearby lines nine three and nine five. A leaking boat can still cross the river, relying on the broken rags to plug the holes; similarly, being able to remain intact despite not harmonizing with adjacent lines is due to constant vigilance. Kong Yingda's commentary says: The phrase "Ruxu yi ru, zong ri jie" refers to Wang Bi's explanation that "Ruxu" should be read as "Ruyu," and "yi ru" is the old rags used to block the leaks. The fourth line is in the state of "Ji" (completion), in a proper position, yet it does not harmonize with the nearby lines nine three and nine five, just like being on a boat that is already leaking. The boat leaks and gets wet, but it can still cross the river because there are the broken rags to plug the leaks. Being able to remain intact despite not harmonizing with adjacent lines is due to constant vigilance, hence the saying "Ruxu yi ru, zong ri jie." The "Image Commentary" of the text says: "Zong ri jie" is because there is doubt in the mind. Kong Yingda's commentary says: The phrase "you suo yi" explains why "zong ri jie" is said—because it does not harmonize with nine three and nine five, fearing being attacked, and thus there is doubt in the mind.

九五：東鄰殺牛，不如西鄰之禴祭，實受其福。牛，祭之盛者也。禴，祭之薄者也。居既濟之時，而處尊位，物皆盛矣，將何為焉？其所務者，祭祀而已。祭祀之盛，莫盛脩德，故沼沚之毛，蘋蘩之菜，可羞於鬼神，故“黍稷非馨，明德惟馨”，是以“東鄰殺牛，不如西鄰之禴祭，實受其福”也。

The line statement of the fifth line says: The eastern neighboring country sacrifices a bull for worship, but the western neighboring country performs a simple sacrificial rite called "Yue," and yet truly receives the blessings of the divine. Wang Bi's commentary explains: A bull is the most lavish offering, while "Yue" is the most modest form of sacrifice. The Nine in the Fifth is in the state of completion and occupies a position of honor, with all things already abundant and complete. What more can be done? Its focus should be solely on worship. And the most elaborate form of worship is none greater than cultivating virtue. Therefore, the "Zuo Zhuan" says that wild grasses by ponds and water margins, as well as plants like "ping fan," can be offered to spirits; the "Shang Shu" also says that the fragrance of millet and millet is not truly fragrant, but the brightness of virtue is the true fragrance. Therefore, "the eastern neighbor sacrifices a bull, but the western neighbor performs the simple 'Yue' sacrifice, and indeed receives its blessing."

[疏]“九五東鄰”至“受其福”。○正義曰：牛，祭之盛者也。禴，殷春祭之名，祭之薄者也。九五居既濟之時，而處尊位，物既濟矣，將何為焉？其所務者，祭祀而已。祭祀之盛，莫盛脩德。九五履正居中，動不為妄，脩德者也。苟能脩德，雖薄可饗。假有東鄰不能脩德，雖復殺牛至盛，不為鬼神歆饗；不如我西鄰禴祭雖薄，能脩其德，故神明降福，故曰“東鄰殺牛，不如西鄰之禴祭，實受其福”也。○注“沼沚之毛”至“鬼神”。○正義曰：“沼沚之毛，蘋蘩之菜，可羞於鬼神”者，並略《左傳》之文也。

Kong Yingda explains from "Nine in the Fifth, East Neighbor" to "Receive Its Blessing." The commentary says: cattle are the most abundant sacrificial offerings; "Yue" is the name of a spring sacrifice in the Yin dynasty, belonging to a modest ritual. Nine in the Fifth is in the state of completion and holds the exalted position, with all things already accomplished, so what else can be done? The only thing to focus on is sacrifice; and the most splendid sacrifice is none greater than cultivating virtue. Nine in the Fifth walks uprightly and resides in the center, with every action sincere and without pretense, which is the way of one who cultivates virtue. If one can cultivate virtue, even a modest offering can be accepted by the spirits. If the eastern neighbor does not cultivate virtue, even if they slaughter cattle for sacrifice to the utmost, the spirits will not come to partake; it is better than the western neighbor's modest "Yue" sacrifice, which although simple, cultivates virtue, so the spirits descend with blessings, hence it is said, "The eastern neighbor slaughters cattle, but the western neighbor's modest sacrifice is real and receives its blessing." Kong Yingda also explains Wang Bi's commentary from "Mud and Pond Herbs" to "Ghost and God" saying: the phrase "Herbs from mud and pond, water plants and ferns, can be offered to ghost and god" are all abridged from sentences in the "Zuo Zhuan."

《象》曰：東鄰殺牛，不如西鄰之時也。在於合時，不在於豐也。[疏]正義曰：“不如西鄰之時”者，神明饗德，能脩德致敬，合於祭祀之時雖薄降福，故曰時也。○注“在於合時”。○正義曰：“在於合時”者，《詩》云：“威儀孔時”。言周王廟中，群臣助祭，並皆威儀肅敬，甚得其時。此合時之義，亦當如彼也。“實受其福”，吉大來也。[疏]正義曰：“吉大來”者，非惟當身，福流後世。

The Image Commentary says: The eastern neighbor slaughters oxen for a grand worship, but the western neighbor is able to conform to the proper time of worship. Wang Bi's commentary explains: What is important is to conform to the proper time, not the abundance of the offerings. Kong Yingda's commentary says: The phrase 'not as good as the western neighbor's time' means that the spirits only accept virtue; if one cultivates virtue and offers worship with reverence, conforming to the proper time of worship, even thin offerings will bring blessings, hence the Image Commentary emphasizes the character 'time'. Kong Yingda further explains Wang Bi's statement 'important is to conform to time' by citing the Book of Poetry which says 'their demeanor is timely', referring to the Zhou royal temple where all ministers assisting in the worship display solemn and respectful demeanor, conforming to the proper time. Here, the meaning of 'conforming to time' should be the same as in the Book of Poetry. The Image Commentary also says: 'actually receiving its blessing', meaning great good fortune comes. Kong Yingda's commentary explains: The phrase 'great good fortune comes' means that the blessings not only benefit oneself but also extend to future generations.

上六：濡其首，厲。處既濟之極，既濟道窮，則之於未濟，之於未濟，則首先犯焉。過惟不巳，則遇於難，故濡其首也。將沒不久，危莫先焉。[疏]正義曰：上六處既濟之極，則反於未濟。若反於未濟，則首先犯焉。若進而不已，必遇於難，故濡其首也。既被濡首，將沒不久，危莫先焉，故曰：“濡其首，厲”也。《象》曰：“濡其首，厲”，何可久也？[疏]正義曰：“何可久”者，首既被濡，身將陷沒，何可久長者也。

The Line Statement of the Sixth at the Top says: The head is soaked by water, dangerous. Wang Bi's commentary explains: The Sixth at the Top is at the peak of the completed situation, and the way of completion has reached its end, so it must turn to the incomplete state. Once turning to the incomplete state, the head is first attacked. If proceeding beyond measure without stopping, it will meet danger, hence the head is soaked by water. Thus, the danger of being overwhelmed is not far off, and there is no greater danger than this. Kong Yingda's commentary says: The Sixth at the Top is at the extreme point of the completed situation, so it must return to the incomplete state. Once returning to the incomplete state, the head is first attacked. If proceeding without ceasing, it will certainly meet danger, hence the head is soaked by water. Since the head has already been soaked, the time of being overwhelmed is not far off, and there is no greater danger than this, hence it says 'the head is soaked, dangerous'. The Image Commentary of the Classic says: 'the head is soaked, dangerous', how can it last long? Kong Yingda's commentary says: what is meant by 'how can it last long' is that since the head has already been soaked by water, the body will soon be submerged, where can it last long?

坎下離上。未濟：亨，小狐汔濟，濡其尾，無攸利。[疏]正義曰：“未濟，亨”者，“未濟”者，未能濟渡之名也。未濟之時，小才居位，不能建功立德，拔難濟險。若能執柔用中，委任賢哲，則未濟有可濟之理，所以得通，故曰“未濟，亨”。“小狐汔濟，濡其尾，無攸利”者，汔者，將盡之名。小才不能濟難，事同小狐雖難渡水，而無餘力，必須水汔，方可涉川。未及登岸，而濡其尾，濟不免濡，豈有所利？故曰“小狐汔濟，濡其尾，無攸利”也。

The text says: The lower trigram of the hexagram of "Not Yet Completed" is Kan (Water), and the upper trigram is Li (Fire). "Not Yet Completed" means success; a small fox tries to cross the river when the water is about to dry up, but ends up getting its tail wet, bringing no benefit. Kong Yingda's commentary says: What is meant by "Not Yet Completed, success" is that "Not Yet Completed" refers to the state of not yet having crossed over. In the time of Not Yet Completed, those with limited ability occupy high positions, unable to establish achievements or virtue, unable to remove calamities or overcome difficulties. However, if one maintains flexibility and applies the middle path, entrusting matters to wise and virtuous people, then within the state of Not Yet Completed there is the potential for accomplishment, thus achieving success, hence it is said "Not Yet Completed, success." What is meant by "a small fox approaches crossing, its tail gets wet, there is no benefit" is that "qi" means approaching completion. Those with limited ability cannot overcome difficulties, just as the small fox does: although it tries to cross the river, it lacks sufficient strength, and must wait until the water is nearly dry before attempting to cross. But before reaching the other side, its tail is already wet, and crossing the river inevitably leads to getting wet, so how can there be any benefit? Therefore, it is said "a small fox approaches crossing, its tail gets wet, there is no benefit."

《彖》曰：“未濟，亨”，柔得中也。以柔處中，不違剛也。能納剛健，故得亨也。[疏]正義曰：此就六五以柔居中，下應九二，釋“未濟”所以得“亨”，柔而得中，不違剛也。與二相應，納剛自輔，故於未濟之世，終得亨通也。“小狐汔濟”，未出中也。小狐不能涉大川，須汔然後乃能濟。處未濟之時，必剛健拔難，然後乃能濟，汔乃能濟，未能出險之中。[疏]正義曰：“小狐汔濟，未出中也”者，釋小狐涉川，所以必須水汔乃濟，以其力薄，未能出險之中故也。

The Commentary on the Judgment says: "The hexagram of Not Yet Completed (未济) is 'auspicious' (亨)" because the yao of the flexible (柔爻) is in the central position. Wang Bi's annotation explains that by residing in the central position with the virtue of flexibility and gentleness, it does not contradict the strong and vigorous yao, and can accept the strong and vigorous ones, thus achieving smoothness. Kong Yingda's commentary explains that this refers to the line six in the fifth (六五) which is flexible and resides in the central position, and is in harmony with the line nine in the second (九二) below, thus explaining why "Not Yet Completed" can be "auspicious." Flexibility and being in the center do not contradict the strong yao; also, being in harmony with the nine in the second, it accepts the strong yao to assist itself, so even in the time of Not Yet Completed, it can ultimately be auspicious. The Commentary on the Judgment also says: "A small fox is almost crossing the river," which refers to not yet having escaped from danger. Wang Bi's annotation explains that a small fox cannot cross a big river and must wait until the water is about to dry before it can cross. In the time of Not Yet Completed, one must rely on the strength of the strong to remove calamities and then achieve success; now, one must wait until the water dries to cross勉强, indicating that it has not yet escaped from the danger. Kong Yingda's commentary explains that the phrase "a small fox is almost crossing the river, not yet having left the middle" is to explain why the small fox must wait until the water is about to dry before it dares to cross — because it is weak and still cannot escape from the danger.

“濡其尾，無攸利”，不續終也。小狐雖能渡而無餘力。將濟而濡其尾，力竭於斯，不能續終。險難猶未足以濟也。濟未濟者，必有餘力也。[疏]正義曰：濡尾力竭，不能相續而終，至於登岸，所以無攸利也。雖不當位，剛柔應也。位不當，故未濟。剛柔應，故可濟。[疏]正義曰：“雖不當位，剛柔應”者，重釋未濟之義，凡言未者，今日雖未濟，復有可濟之理。以其不當其位，故即時未濟；剛柔皆應，是得相拯，是有可濟之理。故稱“未濟”，不言“不濟”也。

The Commentary on the Judgment says: "Its tail gets wet, and there is no benefit," because the strength is not sufficient to reach the end. Wang Bi's annotation explains that although a small fox can cross, it does not have enough remaining strength; it is almost reaching the shore but its tail gets wet, and the strength is used up here, unable to continue to the end. The difficulty is not yet fully overcome — those who can cross the un-crossed situation must leave some remaining strength. Kong Yingda's commentary says: the tail gets wet and the strength is used up, unable to continue to the end and reach the shore, so there is no benefit. The Commentary on the Judgment also says: although the yao is not in the proper position, the yin and yang lines correspond with each other. Wang Bi's annotation explains that because the yao is not in the proper position, it is called "not yet crossed"; but because the yin and yang lines correspond, there is still a possibility of achievement. Kong Yingda's commentary says: the phrase "although not in the proper position, yin and yang correspond" is another explanation of the meaning of "not yet crossed": any mention of "not" indicates that although it has not yet been achieved today, there is still a possibility of achievement in the future. Because the yao is not in the proper position, it cannot be achieved at present; but since all the yao lines correspond with each other, they can support each other, thus there is a possibility of achievement, so it is called "not yet crossed" rather than "not crossed."

《象》曰：火在水上，未濟。君子以慎辨物居方。辨物居方，令物各當其所也。[疏]正義曰：“火在水上未濟”者，火在水上，不成烹飪，未能濟物。故曰“火在水上，未濟”。“君子以慎辨物居方”者，君子見未濟之時，剛柔失正，故用慎為德，辨別眾物，各居其方，使皆得安其所，所以濟也。

The Image Commentary says: Fire above water, this is the hexagram of Not Yet Achieved; the gentleman takes it as a model, carefully distinguishing things and placing them in their proper positions. Wang Bi's commentary explains: distinguishing things and placing them in their proper positions means allowing each thing to be in its appropriate place. Kong Yingda's commentary says: what is meant by 'fire above water, not yet achieved' is that fire is above water, which cannot cook food, and thus cannot accomplish the function of benefiting all things, hence it is called 'fire above water, not yet achieved.' What is meant by 'the gentleman takes it as a model, carefully distinguishing things and placing them in their proper positions' is that the gentleman sees that in the state of Not Yet Achieved, the strong and the weak have lost their proper positions, so he takes caution as a virtue, distinguishes all things, and places them in their proper positions, so that they can each be secure in their places, thus moving from Not Yet Achieved to accomplishment.

初六：濡其尾，吝。處未濟之初，最居險下，不可以濟者也。而欲之其應，進則溺身。未濟之始，始於既濟之上六也。濡其首猶不反，至於濡其尾，不知紀極者也。然以陰處下，非為進亢，遂其志者也。困則能反，故不曰凶。事在已量，而必困乃反，頑亦甚矣，故曰“吝”也。

The line statement of the first line says: "The tail is wet, there is regret." Wang Bi's commentary explains: The first line is at the beginning of the hexagram of Not Yet Completed, located at the very bottom of the dangerous structure, and is unable to cross over. Yet it wishes to move forward to rely on its responding line, and as soon as it advances, it will be overwhelmed. The beginning of Not Yet Completed directly follows the sixth line of the hexagram of Already Completed. The sixth line of Already Completed had already "its head is wet" but still did not turn back. Now it has reached the point of "its tail is wet," which can be said to be unaware of limits. However, since it is a yin line in a lower position, it is not someone who blindly advances to pursue personal desires. If it is trapped, it can still turn back, so the line statement does not say "misfortune." The matter is within a range that can be estimated by oneself, yet one does not turn back until being trapped, which is indeed too foolish, hence it says "regret."

[疏]“初六”至“吝”。○正義曰：初六處未濟之初，最居險下，而欲上之其應，進則溺身，如小狐之渡川，濡其尾也。未濟之始，始於既濟之上六也。既濟上六，但云“濡其首”，言始入於難，未沒其身。此言“濡其尾”者，進不知極，巳沒其身也。然以陰處下，非為進亢，遂其志者也。困則能反，故不曰凶。不能豫昭事之幾萌，困而後反，頑亦甚矣，故曰“吝”也。○注“不知紀極”。○正義曰：“不知紀極”者，《春秋傳》曰“聚斂積實，不知紀極，謂之饕餮”，言無休已也。《象》曰：“濡其尾”，亦不知極也。[疏]正義曰：“亦不知極”者，未濟之初，始於既濟之上六，濡首而不知，遂濡其尾，故曰“不知極”也。

Kong Yingda explains from "Initial Six" to "Limitation." The Justification says: Initial Six is at the beginning of the hexagram of Not Yet Completed, located at the very bottom of the dangerous position, yet it wants to move upward to follow the responding line. As soon as it advances, it will be overwhelmed, like a small fox crossing a river and getting its tail wet. The beginning of Not Yet Completed follows directly from the Upper Six of the hexagram of Already Completed. The Upper Six of Already Completed only mentions "wet its head," meaning it has just fallen into danger, but the body has not yet been submerged. Here, "wet its tail" indicates advancing without knowing the limit, so the body has already been submerged. However, since it is a yin line in a lower position, it is not someone who blindly advances to fulfill personal desires. If it is trapped, it can still turn back, so it is not said to be "dangerous." However, it fails to foresee the beginning of things, and only turns back after being trapped, which is too foolish, hence "limitation." Kong Yingda also explains Wang Bi's comment "not knowing the limit" by saying: "Not knowing the limit" is similar to the "gathering and accumulating wealth without knowing the limit" mentioned in the "Spring and Autumn Zuo Zhuan," which refers to greed without end. The "Image Commentary" of the text says: "wet its tail" also means not knowing the limit. Kong Yingda explains that "also not knowing the limit" refers to the beginning of Not Yet Completed following directly from the Upper Six of Already Completed. The Upper Six of Already Completed had already wet its head but did not realize it, and then wet its tail, hence "not knowing the limit."

九二：曳其輪，貞吉。體剛履中，而應於五，五體陰柔，應與而不自任者也。居未濟之時，處險難之中，體剛中之質，而見任與，拯救危難，經綸屯蹇者也。用健拯難，靖難在正，而不違中，故“曳其輪，貞吉”也。[疏]正義曰：“曳其輪，貞吉”者，九二居未濟之時，處險難之內，體剛中之質，以應於五。五體陰柔，委任於二，令其濟難者也。經綸屯蹇，任重憂深，故曰“曳其輪”。“曳其輪”者，言其勞也。靖難在正，然後得吉，故曰“曳其輪，貞吉”也。《象》曰：“九二”“貞吉”，中以行正也。位雖不正，中以行正也。[疏]正義曰：“中以行正”者，釋九二失位而稱貞吉者，位雖不正，以其居中，故能行正也。

The Line Statement of the Second Line says: dragging the heavy wheel, upholding uprightness brings good fortune. Wang Bi's commentary explains: the Second Line is inherently strong and vigorous, and occupies the central position; it corresponds with the Fifth Line. The Fifth Line is inherently soft and yielding, only willing to respond and entrust tasks but not taking responsibility itself. The Second Line is in the time of Not Yet Achieved, in a dangerous situation, possessing the quality of strong and upright virtue and being entrusted with a task, to rescue danger and manage a difficult and troubled situation. Using strong and vigorous strength to rescue calamity, the key to calming the calamity lies in upholding uprightness and not deviating from the middle path, hence it says 'dragging the heavy wheel, upholding uprightness brings good fortune.' Kong Yingda's commentary says: what is meant by 'dragging the heavy wheel, upholding uprightness brings good fortune' is that the Second Line is in the time of Not Yet Achieved, in a dangerous situation, possessing the quality of strong and upright virtue, and corresponding upward with the Fifth Line. The Fifth Line, being inherently soft and yielding, entrusts the task to the Second Line, letting it rescue the calamity. Managing a difficult and troubled situation, the responsibility is great and the worries deep, hence it says 'dragging the heavy wheel' — 'dragging the heavy wheel' is precisely describing its hardship. Calming the calamity depends on upholding uprightness, then good fortune can be achieved, hence it says 'dragging the heavy wheel, upholding uprightness brings good fortune.' The Image Commentary of the Classic says: the reason the Second Line 'upholds uprightness and brings good fortune' is because it is in the central position and can act uprightly. Wang Bi's commentary explains: although the line position is not upright, it can act uprightly because it is in the central position. Kong Yingda's commentary says: what is meant by 'acting uprightly through the central position' is to explain why the Second Line, though in an improper position, is called 'upholding uprightness brings good fortune' — although the line position is not correct, because it is in the central position, it can act according to the right path.

六三：未濟，征凶。利涉大川。以陰之質，失位居險，不能自濟者也。以不正之身，力不能自濟，而求進焉，喪其身也。故曰“征凶”也。二能拯難，而已比之，棄已委二，載二而行，溺可得乎？何憂未濟，故曰“利涉大川”。[疏]正義曰：“未濟征凶”者，六三以陰柔之質，失位居險，不能自濟者也。身既不能自濟，而欲自進求濟，必喪其身。故曰“未濟，征凶”也。“利涉大川”者，二能拯難，而已比之，若能棄已委二，則沒溺可免，故曰“利涉大川”。《象》曰：“未濟，征凶”，位不當也。[疏]正義曰：“位不當”者，以不當其位故有征則凶。

The line statement for the third line says: Being in the state of not yet accomplished, going on a military campaign brings danger; it is advantageous to cross a great river. Wang Bi's commentary explains: The third line, being of a yin and flexible nature, is in an improper position and resides in a dangerous place, thus unable to achieve success on its own. With an incorrect position, its strength is insufficient to save itself, yet it still attempts to advance, inevitably leading to its downfall. Therefore, it is said 'military campaign brings danger'. However, the second line is able to rescue from disaster, and the third line is adjacent and closely related to it. If it can abandon its own efforts and entrust itself to the second line, allowing the second line to carry it forward, would it still be submerged? Then there is no need to worry about failure, hence it is said 'advantageous to cross a great river'. Kong Yingda's commentary says: The phrase 'military campaign brings danger' refers to the third line, which is of a yin and flexible nature, in an improper position and residing in a dangerous place, thus unable to achieve success on its own. Since it cannot save itself, yet desires to advance alone to achieve success, it will certainly meet with disaster, hence it is said 'not yet accomplished, military campaign brings danger'. The phrase 'advantageous to cross a great river' refers to the second line being able to rescue from disaster, and the third line being closely related to it. If it can abandon its own efforts and entrust itself to the second line, it can avoid being submerged, hence it is said 'advantageous to cross a great river'. The Image Commentary in the text says: 'Not yet accomplished, military campaign brings danger' is because of the improper position. Kong Yingda's commentary says: The phrase 'improper position' refers to the fact that it is in an improper position, so any military campaign will bring danger.

九四：貞吉，悔亡。震用伐鬼方，三年有賞于大國。處未濟之時，而出險難之上，居文明之初，體乎剛質，以近至尊。雖履非其位，志在乎正，則吉而悔亡矣。其志得行，靡禁其威，故曰“震用伐鬼方”也。“伐鬼方”者，興衰之征也。故每至興衰而取義焉。處文明之初，始出於難，其德未盛，故曰“三年”也。五居尊以柔，體乎文明之盛，不奪物功者也，故以大國賞之也。

The line statement of the fourth line says: By maintaining correctness, it is auspicious, and regret disappears; by exerting power to attack the ghostly people, after three years it receives a reward from a great state. Wang Bi's commentary explains: The nine in the fourth line is in the time of not yet completed, having already emerged from danger, residing at the beginning of the civilizing virtue of the li element. Its nature is that of a strong and vigorous substance, and it is close to the supreme position. Although it is not in the proper position, its mind is devoted to upholding correctness, thus resulting in auspiciousness and the disappearance of regret. Its mind is able to be carried out, its power is unstoppable, so it is said 'Zhen is used to attack the ghostly people.' The 'attacking the ghostly people' refers to the sign of a country's decline turning into revival, so at times of decline and revival, this is used to establish meaning. The nine in the fourth line is at the beginning of the civilizing virtue, having just escaped danger, its virtue is not yet flourishing, hence it takes 'three years' to achieve victory. The six in the fifth line, with its gentle and harmonious virtue, holds the supreme position, embodying the flourishing of civilizing virtue, not taking others' merits, thus using a great state to reward the nine in the fourth.

[疏]正義曰：居未濟之時，履失其位，所以為悔。但出險難之外，居文明之初，以剛健之質，接近至尊，志行其正，正則貞吉而悔亡，故曰貞吉、悔亡。正志既行，靡禁其威，故震發威怒，用伐鬼方也。然處文明之初，始出於險，其德未盛，不能即勝，故曰“三年”也。五以順柔文明而居尊位，不奪物功。九四既克而還，必得百里大國之賞，故曰“有賞于大國”也。《象》曰：“貞吉，悔亡”，志行也。[疏]正義曰：“志行”者，釋九四失位而得“貞吉悔亡”者也。以其正志得行，而終吉故也。

Kong Yingda's commentary says: Nine in the Fourth is in the time of Wei Ji, and its position is not correct, so it should have regret; but it has already gone beyond danger, and is in the beginning of civil virtue, with a strong and vigorous quality approaching the supreme position. Its mind is devoted to promoting the right path. Since it maintains correctness, it is auspicious and regret disappears, so the line statement says "Zhen Ji" and "Hui Wang." Once the proper aspiration is carried out, its power becomes unstoppable, so it displays vigorous anger and wages war against the Ghosts. However, it is in the beginning of civil virtue, just having escaped danger, and its virtue is not yet flourishing, so it cannot immediately win, hence the saying "three years." Six in the Fifth, with its gentle and civilized virtue, holds the supreme position and does not take others' merits. When Nine in the Fourth wins, it certainly receives a reward from a great state, hence the saying "there is a reward from a great state." The Classic's Image Commentary says: "Zhen Ji, Hui Wang" because the aspiration is carried out. Kong Yingda's commentary says: the term "Zhi Xing" refers to explaining why Nine in the Fourth, although in an incorrect position, can obtain "Zhen Ji Hui Wang" — because its correct aspiration is carried out, so it eventually attains auspiciousness.

六五：貞吉，無悔。君子之光，有孚，吉。以柔居尊，處文明之盛，為未濟之主，故必正然後乃吉，吉乃得無悔也。夫以柔順文明之質，居於尊位，付與於能，而不自役，使武以文，御剛以柔，斯誠君子之光也。付物以能，而不疑也，物則竭力，功斯克矣，故曰：“有孚，吉。”

The Line Statement of the fifth line says: By maintaining correctness one attains good fortune, there is no regret; this is the radiance of the gentleman, who holds sincere faith and attains good fortune. Wang Bi's commentary explains: The sixth line at the fifth position, being a yao of flexibility in a position of honor, is located in the flourishing state of civilizing virtue, and is the main line of the hexagram of not yet completed. Therefore, one must maintain correctness to attain good fortune, and only after attaining good fortune can there be no regret. With the qualities of flexibility and civilizing virtue in a position of honor, one entrusts tasks to capable people without personally exerting effort, using cultural virtue to control military force, and using flexibility to govern strength. This is indeed the radiance of the gentleman. Entrusting tasks according to ability without suspicion, ministers will exert themselves fully, and thus achievements are completed. Therefore it is said, 'With sincerity, good fortune is attained.'

[疏]正義曰：“貞吉，無悔”者，六五以柔居尊，處文明之盛，為未濟之主，故必正然後乃吉，吉乃得無悔，故曰“貞吉，無悔”也。“君子之光”者，以柔順文明之質，居於尊位，有應於二，是能付物以能，而不自役，有君子之光華矣，故曰“君子之光”也。“有孚，吉”者，付物以能而無疑焉，則物竭其誠，功斯克矣，故曰“有孚，吉”也。《象》曰：“君子之光”，其暉吉也。[疏]正義曰：“其暉吉”者，言君子之德，光暉著見，然後乃得吉也。

Kong Yingda's commentary says: The phrase "Zhen Ji, Wu Hui" means that the line six in the fifth position, being a yao of flexibility in a noble position, is in the flourishing state of civilised virtue, and is the main line of the卦 of not yet completed. Therefore, it must maintain correctness to be auspicious, and only when auspicious can there be no regret, hence the saying "Zhen Ji, Wu Hui." The phrase "Junzi Zhi Guang" refers to its quality of flexibility and civilised virtue in a noble position, and its correspondence with the line nine in the second, which allows it to entrust matters to those capable without personally exerting effort, thus possessing the radiance of a junzi, hence the saying "Junzi Zhi Guang." The phrase "You Fu, Ji" refers to entrusting matters to those capable without suspicion, allowing ministers to exert their sincerity, thus achieving success, hence the saying "You Fu, Ji." The Image Commentary says: "Junzi Zhi Guang" means that its radiance brings auspiciousness. Kong Yingda's commentary says: the phrase "Qi Hui Ji" refers to the virtue of a junzi shining outward, then auspiciousness can be attained.

上九：有孚于飲酒，無咎。濡其首，有孚，失是。未濟之極，則反於既濟。既濟之道，所任者當也。所任者當，則可信之無疑，而已逸焉。故曰“有孚于飲酒，無咎”也。以其能信於物，故得逸豫而不憂於事之廢。苟不憂於事之廢，而耽於樂之甚，則至於失節矣。由於有孚，失於是矣，故曰“濡其首，有孚，失是”也。

The line statement of the top nine says: With sincere faith, one may drink in peace without fault; but if one becomes addicted to indulgence to the point of soaking the head, then even with sincerity, it would be inappropriate. Wang Bi's commentary explains: When the hexagram of Not Yet Completed reaches its peak, it must turn into the hexagram of Completion. The way of Completion lies in employing the right people; when the right people are employed, one can trust them without suspicion, and thus become at ease, hence it says, "With sincerity, one may drink without fault." Because it can gain the trust of others, it can enjoy leisure without worrying about neglecting affairs. However, if one is overly careless and indulges too much, it would lose control. Starting from "sincerity," it becomes inappropriate in this aspect, hence it says, "Soaking the head, with sincerity, losing the right way."

[疏]正義曰：“有孚于飲酒，無咎”者，上九居未濟之極，則反於既濟。既濟之道，則所任者當也。所任者當，則信之無疑，故得自逸飲酒而已，故曰“有孚于飲酒，無咎”。“濡其首”者，既得自逸飲酒，而不知其節，則濡首之難，還復及之，故曰“濡其首”也。“有孚，失是”者，言所以濡首之難及之者，良由信任得人，不憂事廢，故失於是矣。故曰“有孚，失是”也。《象》曰：“飲酒”“濡首”，亦不知節也。[疏]正義曰：“亦不知節”者，釋飲酒所以致濡首之難，以其不知止節故也。

Kong Yingda explains that the phrase "having sincerity in drinking wine, no blame" refers to the fact that the top line is at the peak of the hexagram of Not Yet Completed, and thus must return to the hexagram of Completion. The way of Completion lies in employing the right people. When the right people are employed, trust can be maintained without suspicion, and thus one can rest in peace and drink wine, hence the phrase "having sincerity in drinking wine, no blame." The phrase "wetting the head" refers to having peace and drinking wine but not knowing restraint, so the calamity of wetting the head comes upon oneself again, hence the phrase "wetting the head." The phrase "having sincerity, losing the right way" means that the calamity of wetting the head comes about precisely because of trust in others and no longer worrying about neglecting affairs, thus losing the proper way, hence the phrase "having sincerity, losing the right way." The Image Commentary of the Classic says: drinking wine until the head is wet is also a lack of restraint. Kong Yingda explains that the phrase "also not knowing restraint" is an explanation of why drinking wine leads to the calamity of wetting the head—because one does not know when to stop.

[疏]正義曰：謂之“繫辭”者，凡有二義，論字取繫屬之義。聖人繫屬此辭於爻卦之下，故此篇第六章云：“繫辭焉以斷其吉凶。”第十二章云：“繫辭焉以盡其言。”是繫屬其辭於爻卦之下，則上下二篇《經》辭是也。文取繫屬之義，故字體從“毄”。又音為繫者，取剛繫之義。卦之與爻，各有其辭以釋其義，則卦之與爻，各有剛繫，所以音謂之繫也。夫子本作《十翼》，申說上下二篇《經》文，《繫辭》條貫義理，別自為卷，總曰《繫辭》。

Kong Yingda's commentary states that the term "Xì Cí" has two meanings. In terms of word meaning, it refers to the idea of attaching: the sages attached these statements to the line statements and hexagram statements, so the sixth chapter of this section says "attached words to determine their fortune and misfortune," and the twelfth chapter says "attached words to exhaust their meaning," which refers to attaching statements to the lines and hexagrams, referring specifically to the "Classic" sections of the upper and lower parts of the Zhou Changes. In terms of character form, the character "Xì" takes the meaning of attachment, as it contains the character "mú." Additionally, when read as "Xì," it refers to the meaning of firmly connecting: each hexagram and line has its own statements to explain its meaning, so each hexagram and line is firmly connected. Therefore, it is called "Xì" in pronunciation. Confucius originally composed the Ten Wings to elaborate on the "Classic" texts of the upper and lower parts of the Zhou Changes; among these, the chapter "Xì Cí" comprehensively explains the meaning of the entire book, and is separately compiled as a separate volume, with the general title "Xì Cí."

分為上下二篇者，何氏云：上篇明無，故曰“易有太極”，太極即無也。又云“聖人以此洗心，退藏於密”，是其無也。下篇明幾，從無入有，故云“知幾其神乎”。今謂分為上下，更無異義，有以簡編重大，是以分之。或以上篇論易之大理，下篇論易之小理者，事必不通。何則？案上《繫》云：“君子出其言善，則千里之外應之。出其言不善，則千里之外違之。”又云：“藉用白茅，無咎。”皆人言語小事，及小慎之行，豈為易之大理？又下《繫》云：“天地之道，貞觀者也。日月之道，貞明者也。”豈復易之小事乎？明以大小分之，義必不可。故知聖人既無其意，若欲強釋，理必不通。

Kong Yingda continued to say: As for why the Great Treatise is divided into upper and lower parts, He氏's view is: the upper part explains "wu" (nothingness), so it talks about "the easy has the Taiji," where Taiji is "wu." It also says "the sage uses this to wash his mind and retreats into secrecy," which also refers to "wu." The lower part explains "ji" (the subtle beginning), which is the transition from "wu" to "you" (being). Therefore, it says "to know ji is truly divine." Now I think the division into upper and lower parts has no particular meaning in terms of doctrine; it was only because the bamboo slips were too long that they were split. Some people think the upper part discusses the great principles of the Book of Changes and the lower part discusses the minor principles. This view must be wrong. Why? If we examine the Great Treatise Upper, it says "a gentleman, if his words are good, will have responses from a thousand miles away; if his words are bad, will have opposition from a thousand miles away." It also says "using white reed grass, there is no blame," which talks about small matters of speech and cautious behavior. How can these be considered the great principles of the Book of Changes? Now look at the Great Treatise Lower, which says "the way of heaven and earth is to observe sincerity; the way of sun and moon is to shine with sincerity." Is this not about minor matters of the Book of Changes? Clearly, dividing the upper and lower parts based on major and minor matters is logically impossible. From this we can see that the sage had no such intention. If we force such an interpretation, the reasoning will inevitably be flawed.

諸儒所釋上篇，所以分段次下，凡有一十二章。周氏云：“天尊地卑”為第一章，“聖人設卦觀象”為第二章，“彖者言乎象者”為第三章，“精氣為物”為第四章，“顯諸仁藏諸用”為第五章，“聖人有以見天下之賾”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，“是故易有太極”為第十一章，“子曰書不盡言”為第十二章。

Kong Yingda then explained the various divisions of chapters by different scholars: the scholars of Confucianism explained the divisions of the Great Treatise, and there were a total of twelve chapters. Zhou's division was as follows: starting from "Heaven is exalted and Earth is humble" as the first chapter, starting from "The sage set up the trigrams to observe the images" as the second chapter, starting from "The 'tong' speaks of the images" as the third chapter, starting from "The refined energy becomes things" as the fourth chapter, starting from "Manifesting virtue and concealing its use" as the fifth chapter, starting from "The sage saw the complexity of the world" as the sixth chapter, starting from "The first line uses white reed grass" as the seventh chapter, starting from "The great derivation number" as the eighth chapter, starting from "The Master said: Knowing the way of change" as the ninth chapter, starting from "Heaven is one and Earth is two" as the tenth chapter, starting from "Therefore, the Book of Changes has the Supreme Ultimate" as the eleventh chapter, and starting from "The Master said: The Book cannot fully express words" as the twelfth chapter.

馬季長、荀爽、姚信等又分“白茅”章後，取“負且乘”更為別章，成十三章。案“白茅”以下，歷序諸卦，獨分“負且乘”以為別章，義無所取也。虞翻分為十一章，合“大衍之數”並“知變化之道”，共為一章，案“大衍”一章，總明揲蓍策數，及十有八變之事，首尾相連。其“知變化之道”己下，別明“知神”及“唯幾”之事，全與“大衍”章義不類，何得合為一章？今從先儒以十二章為定。

Kong Yingda continued to analyze: Ma Rong (style name Jichang), Xun Shuang, Yao Xin and others further divided the text after the chapter on "Baimao," establishing a separate chapter for the section "Fu Qie Cheng," thus resulting in thirteen chapters. According to this, after "Baimao," the text proceeds to list each line statement of the hexagrams one by one. To single out "Fu Qie Cheng" and form a separate chapter lacks rational basis. Yu Fan, however, divided it into eleven chapters, combining the section on "Dayan Zhi Shu" with "Zhi Bianhua Zhi Dao" into one chapter. According to this, the chapter on "Dayan" generally explains the process of divination using yarrow stalks and the statement "Shi You Babian Cheng Gua," with the beginning and end connected and coherent. However, the section following "Zhi Bianhua Zhi Dao" explains separately the concepts of "Zhi Shen" and "Wei Ji," which are entirely different in meaning from the chapter on "Dayan." How can they be combined into one chapter? Now, we still follow the previous scholars' view and take twelve chapters as the established division.

[疏]正義曰：“天尊地卑”至“其中矣”，此第一章，明天尊地卑，及貴賤之位，剛柔動靜寒暑往來，廣明乾坤簡易之德。聖人法之，能見天下之理。

Kong Yingda's commentary first summarizes the main idea of this chapter: from the sentence "Heaven is exalted and Earth is humble" to the sentence "It is established in the midst of them," this is the first chapter of the Great Treatise. This chapter explains the positioning of Heaven above and exalted, Earth below and humble, and extends this to the hierarchy of value among all things. It also discusses the distinction of hardness and softness, the constant nature of movement and stillness, and the alternation of cold and heat, further elaborating on the virtue of simplicity and ease inherent in the trigrams Qian and Kun. By following this virtue of simplicity and ease, the sage can comprehend the principles of all things in the world.

天尊地卑，乾坤定矣。乾坤其易之門戶，先明天尊地卑，以定乾坤之體。[疏]“天尊”至“定矣”。○正義曰：天以剛陽而尊，地以柔陰而卑，則乾坤之體安定矣。乾健與天陽同，坤順與地陰同，故得乾坤定矣。若天不剛陽，地不柔陰，是乾坤之體不得定也。此《經》明天地之德也。○注“先明”至“之體”。○正義曰：云：“先明天尊地卑，以定乾坤之體”者，易含萬象，天地最大。若天尊地卑，各得其所，則乾坤之義得定矣。若天之不尊，降在滯溺；地之不卑，進在剛盛，則乾坤之體，何由定矣？案乾坤是天地之用，非天地之體，今雲乾坤之體者，是所用之體，乾以健為體，坤以順為體，故云“乾坤之體”。

The text says: Heaven is above and exalted, while Earth is below and humble. The nature of the hexagrams Qian and Kun is thus established. Han Kangbo's commentary explains: Qian and Kun are the gateways of the Zhou Changes, so first it clarifies the exaltation of Heaven and the humility of Earth, to determine the nature of Qian and Kun. Kong Yingda's commentary explains the text: Heaven is strong and vigorous, belonging to Yang, and occupies a high position; Earth is gentle and compliant, belonging to Yin, and occupies a low position. Thus the nature of Qian and Kun is established. The strength and vigor of Qian corresponds to the Yang of Heaven, and the gentleness and compliance of Kun corresponds to the Yin of Earth, hence it is said, "The nature of Qian and Kun is established." If Heaven were not strong and vigorous, belonging to Yang, or Earth were not gentle and compliant, belonging to Yin, then the nature of Qian and Kun could not be established. This passage discusses the virtues of Heaven and Earth. Kong Yingda further explains Han's commentary: Han Kangbo says "first clarify the exaltation of Heaven and the humility of Earth to establish the nature of Qian and Kun," because the Zhou Changes encompass all phenomena, and among all phenomena, Heaven and Earth are the greatest. When Heaven occupies a high position and Earth occupies a low position, the meaning of Qian and Kun can be established. If Heaven did not occupy a high position and descended to a low position, or Earth did not occupy a low position and ascended to a high position, by what standard could the nature of Qian and Kun be established? Originally, Qian and Kun refer to the functions of Heaven and Earth, not their physical forms. Now when it says "the nature of Qian and Kun," it refers to the basis for their functions—Qian is based on strength and vigor, and Kun is based on gentleness and compliance. Hence it is called "the nature of Qian and Kun."

卑高以陳，貴賤位矣。天尊地卑之義既列，則涉乎萬物，貴賤之位明矣。[疏]“卑高”至“位矣”。○正義曰：卑，謂地體卑下；高，謂天體高上。卑高既以陳列，則物之貴賤，得其位矣。若卑不處卑，謂地在上，高不處高，謂天在下。上下既亂，則萬物貴賤則不得其位矣。此《經》明天地之體，此雖明天地之體，亦涉乎萬物之形。此“貴賤”總兼萬物，不唯天地而已，先云“卑”者，使文爾。案前《經》云“天尊地卑”，“天地”別陳。此“卑高以陳”，不更別陳。總云“卑高”者，上文詳，於此略也。○注“天尊”至“明矣”。○正義曰：“天尊地卑之義既列”，解《經》“卑高以陳”也。云“則涉乎萬物貴賤之位明矣”，解《經》“貴賤位矣”。上《經》既云“天尊地卑”，此《經》又云“貴賤”者，則貴非唯天地，是兼萬物之貴賤。

The text says: Once the low and the high are clearly arranged, the positions of honor and humility are also determined. Han Kangbo's commentary explains: Once the meaning of the superior nature of heaven and the inferior nature of earth is established, applying this principle to all things, the positions of honor and humility will naturally be clear. Kong Yingda's commentary on the text says: "Low" refers to the earth being in a low position, and "high" refers to the heaven being in a high position; once the low and the high are clearly arranged, all things will be in their proper positions of honor and humility. If the low does not occupy the low position, that would mean the earth is above; if the high does not occupy the high position, that would mean the heaven is below. Once the positions of high and low are reversed, the proper positions of honor and humility for all things will not be achieved. This passage discusses the forms of heaven and earth, although it talks about the forms of heaven and earth, it also relates to the forms of all things. The term "honor and humility" here encompasses all things, not just heaven and earth. The text first mentions "low" and then "high," which is just a matter of writing style. According to the previous passage which says "heaven is exalted and earth is humble," it separately states "heaven" and "earth." This passage, however, says "low and high are arranged," and does not separately state "low" and "high," because the previous passage has already explained it in detail, and this passage is a brief summary. Kong Yingda also comments on Han's explanation: Han's "the meaning of heaven's exaltation and earth's humility has been established" explains the text's "low and high are arranged"; "then the positions of honor and humility for all things are clear" explains the text's "the positions of honor and humility are determined." Since the previous passage already mentioned "heaven is exalted and earth is humble," this passage again mentions "honor and humility," indicating that honor and humility are not only for heaven and earth, but also apply to all things.

動靜有常，剛柔斷矣。剛動而柔止也。動止得其常體，則剛柔之分著矣。[疏]正義曰：天陽為動，地陰為靜，各有常度，則剛柔斷定矣。動而有常則成剛，靜而有常則成柔，所以剛柔可斷定矣。若動而無常，則剛道不成；靜而無常，則柔道不立。是剛柔雜亂，動靜無常，則剛柔不可斷定也。此《經》論天地之性也。此雖天地動靜，亦裛兼萬物也。萬物稟於陽氣多而為動也，稟於陰氣多而為靜也。

The text says: Motion and stillness each have their constant measures, and the boundary between hardness and softness is thus determined. Han Kangbo explained: Hardness is active, softness is still, and motion and stillness each have their constant forms, so the distinction between hardness and softness becomes clear. Kong Yingda explained: Heaven belongs to yang, and its nature is motion; Earth belongs to yin, and its nature is stillness. Each has its constant law, so hardness and softness can be determined. If motion is without constant measure, the principle of hardness cannot be established; if stillness is without constant measure, the principle of softness cannot be established. That would result in confusion between hardness and softness, and disorder in motion and stillness, making it impossible to distinguish hardness and softness. This passage discusses the nature of Heaven and Earth. Although it speaks of the motion and stillness of Heaven and Earth, it also includes all things: those that receive more yang qi tend toward motion, while those that receive more yin qi tend toward stillness.

方以類聚，物以群分，吉凶生矣。方有類，物有群，則有同有異，有聚有分也。順其所同，則吉；乖其所趣，則凶，故吉凶生矣。[疏]“方以類聚”至“生矣”。○正義曰：方，謂法術性行，以類共聚，固方者則同聚也。物，謂物色群黨，共在一處，而與他物相分別。若順其所同，則吉也；若乖其所趣，則凶也，故曰“吉凶生矣”。此《經》雖因天地之性，亦廣包萬物之情也。○注“方有類”。○正義曰：云“方有類”者，方，謂法術情性趣舍，故《春秋》云“教子以義方”，《注》云：“方，道也。”是方謂性行法術也。言方雖以類而聚，亦有非類而聚者。若陰之所求者陽，陽之所求者陰，是非類聚也。若以人比禽獸，即是非類，雖男女不同，俱是人例，亦是以類聚也。故云“順所同則吉，乖所趣則凶”。

The text says: matters and principles gather according to categories, and things and objects differentiate according to groups, thus good and bad fortune arise. Han Kangbo's commentary explains: "Fang" refers to categories, "wu" refers to groups, so there is both sameness and difference, gathering and differentiation; following their shared aspects leads to good fortune, while going against their tendencies leads to misfortune, hence good and bad fortune arise. Kong Yingda explains the text further: "Fang" refers to methods, nature, and choices; similar ones gather together, and those with the same tendency naturally unite. "Wu" refers to objects and groups, which coexist and distinguish themselves from other categories. Following what is shared leads to good fortune, while going against the direction leads to misfortune, hence it is said "good and bad fortune arise." This passage, though stemming from the nature of heaven and earth, broadly encompasses the conditions of all things. Kong Yingda further explains Han's comment on "fang has categories" by saying: "Fang" refers to methods, nature, and choices, so the "Zuo Zhuan" of the Spring and Autumn Annals, in the third year of Yin Gong, mentions "teaching children the right path," with the commentary explaining "fang" as "the way." This shows that "fang" refers to nature, methods, and conduct. However, although "fang" gathers according to categories, there are also cases where things not of the same category gather: what is yin seeks yang, and what is yang seeks yin, which is not gathering within the same category; comparing humans with animals, they are different categories, yet male and female, though different, belong to the same category of humans and thus still count as gathering by category. Therefore, Han's comment says "following what is shared leads to good fortune, going against the direction leads to misfortune."

在天成象，在地成形，變化見矣。象況日月星辰，形況山川草木也。懸象運轉以成昏明，山澤通氣而云行雨施，故變化見矣。[疏]正義曰：“象”謂懸象，日月星辰也。“形”謂山川草木也。懸象運轉而成昏明，山澤通氣而云行雨施，故變化是也。

The classic text says: In the heavens various celestial phenomena are formed, and on the earth various physical forms are created, thus changes become apparent. Han Kangbo's commentary explains: "Xiang" refers to the sun, moon, and stars, while "Xing" refers to mountains, rivers, grass, and trees; the sun, moon, and stars continuously move in the sky, causing day and night and light and darkness, while mountains and marshes communicate their energies, leading to clouds moving and rain falling, hence changes become evident. Kong Yingda's commentary explains: "Xiang" refers to the celestial objects hanging in the sky, which are the sun, moon, and stars; "Xing" refers to the physical forms on the earth, such as mountains, rivers, grass, and trees. The movement of celestial objects creates day and night and light and darkness, while the communication of energies between mountains and marshes leads to clouds moving and rain falling, which is what is meant by change.

是故剛柔相摩，相切摩也，言陰陽之交感也。[疏]正義曰：以變化形見，即陽極變為陰，陰極變為陽，陽剛而陰柔，故剛柔共相切摩，更遞變化也。八卦相蕩。相推蕩也，言運化之推移。[疏]正義曰：剛則陽爻也。柔則陰爻也。剛柔兩體，是陰陽二爻，相雜而成八卦，遞相推蕩。若十一月一陽生而推去一陰，五月一陰生而推去一陽。雖諸卦遞相推移，本從八卦而來，故云“八卦相蕩也”。

The text says: Therefore, the hard and the soft mutually rub against each other. Han Kangbo's commentary explains: This refers to mutual rubbing and grinding, discussing the mutual感应 of yin and yang energies. Kong Yingda's exposition explains: Because change has already manifested in form, when yang reaches its extreme it becomes yin, and when yin reaches its extreme it becomes yang. Yang is hard and yin is soft, so hard and soft mutually rub against each other, alternating in change. The text then says: The Eight Trigrams mutually push and move. Han Kangbo's commentary explains: This refers to mutual shifting and movement, discussing the process of transformation and change. Kong Yingda's exposition explains: Hardness is the yang line, softness is the yin line; the two aspects of hardness and softness, that is, the two lines of yin and yang, intermingle to form the Eight Trigrams, which then mutually push and move. For example, in the eleventh month, the first yang begins to arise and pushes away a portion of yin; in the fifth month, the first yin begins to arise and pushes away a portion of yang. Although each trigram mutually shifts, they all originate from the Eight Trigrams, so it is said, "The Eight Trigrams mutually push and move."

鼓之以雷霆，潤之以風雨。日月運行，一寒一暑。乾道成男，坤道成女。乾知大始，坤作成物。乾以易知，坤以簡能。天地之道，不為而善始，不勞而善成，故曰易簡。[疏]“鼓之以雷霆”至“簡能”。○正義曰：“鼓之以雷霆，潤之以風雨，日月運行，一寒一暑”者，重明上《經》“變化見矣”及“剛柔相摩，八卦相蕩”之事。八卦既相推蕩，各有功之所用也。又鼓動之以震雷離電，滋潤之以巽風坎雨，或離日坎月，運動而行，一節為寒，一節為暑，直云震、巽、離、坎，不云乾、坤、艮、兌者，乾、坤上下備言，艮、兌非鼓動運行之物，故不言之，其實亦一焉。雷電風雨，亦出山澤也。

The text says: With thunder and lightning, all things are stirred; with wind and rain, all things are nourished. The sun and moon move ceaselessly, cold and heat alternate. The principle of the Trigram Qian (Heaven) gives rise to masculinity, and the principle of the Trigram Kun (Earth) gives rise to femininity. The Trigram Qian governs the beginning of all things, while the Trigram Kun creates and completes all things. The Trigram Qian knows through simplicity, and the Trigram Kun acts through simplicity. Han Kangbo explained: The way of Heaven and Earth is not deliberately active but is good at beginning; it does not exhaust its strength but is good at completion. Therefore, it is called "easy and simple." Kong Yingda explained the text: The phrases "stirring with thunder and lightning, nourishing with wind and rain, the sun and moon moving ceaselessly, alternating cold and heat" are used again to clarify the previous statement "change is evident" and "the interaction of hardness and softness, the mutual movement of the Eight Trigrams." Since the Eight Trigrams have already interacted and each has its function, the Trigram Zhen (Thunder) and its thunder, the Trigram Li (Fire) and its lightning stir all things; the Trigram Xun (Wind) and its wind, the Trigram Kan (Water) and its rain nourish all things. The sun is represented by the Trigram Li, the moon by the Trigram Kan, moving ceaselessly, with one period being cold and another being hot. Here, only Zhen, Xun, Li, and Kan are mentioned, not Qian, Kun, Gen, and Dui, because Qian and Kun have already been fully explained in the context, and Gen and Dui are not things that stir or move, so they are not mentioned. In fact, the principle is the same—thunder, lightning, wind, and rain all arise from mountains and marshes.

“乾道成男，坤道成女”者，道謂自然而生，故乾得自然而為男，坤得自然而成女。必雲成者有故，以乾因陰而得成男，坤因陽而得成女，故云成也。“乾知太始”者，以乾是天陽之氣，萬物皆始在於氣，故云知其大始也。“坤作成物”者，坤是地陰之形，坤能造作以成物也。初始無形，未有營作，故但云知也。巳成之物，事可營為，故云作也。“乾以易知”者，易謂易略，無所造為，以此為知，故曰“乾以易知”也。“坤以簡能”者，簡謂簡省凝靜，不須繁勞，以此為能，故曰“坤以簡能”也。若於物艱難，則不可以知，故以易而得知也。若於事繁勞，則不可能也。必簡省而後可能也。

Kong Yingda continued his commentary: "The principle of the Heaven (Qian) gives rise to the male, and the principle of the Earth (Kun) gives rise to the female." The term "Dao" here refers to natural generation. Therefore, the Heaven naturally becomes the male, and the Earth naturally becomes the female. The use of the term "cheng" (to become) is significant: the Heaven becomes the male through the influence of yin, and the Earth becomes the female through the influence of yang. Hence, it is said "cheng." "The Heaven knows the beginning" means that the Heaven represents the yang qi of heaven, and all things originate from this qi, so it is said to govern the beginning of all things. "The Earth forms and completes things" means that the Earth represents the yin form of earth, which can create and complete all things. In the initial stage, things have no form, so there is no need for activity, hence it is said "knows." Once things have formed, they can be actively engaged with, hence it is said "forms." "The Heaven is easy to know" refers to the "Yi" (ease) being simple and uncontrived, thus it is said the Heaven knows through ease. "The Earth is simple in ability" refers to the "jian" (simplicity) being concise and still, thus it is said the Earth is able through simplicity. If one finds things difficult, one cannot know them; only through ease can one know. If one engages in laborious tasks, one cannot be capable; only through simplicity can one be capable.

○注“天地之道”至“易簡”。○正義曰：云：“天地之道，不為而善始”者，釋《經》之“乾以易知”。“不勞而善成”者，釋《經》“坤以簡能”也。案《經》乾易坤簡，各自別言，而《注》合雲天地者，若以坤對乾，乾為易也，坤為簡也。《經》之所云者是也。若據乾坤相合皆無為，自然養物之始也，是自然成物之終也。是乾亦有簡，坤亦有易，故《注》合而言之也。用使聖人俱行易簡，法無為之化。

Kong Yingda further explains Han Kangbo's commentary on the passage from "the way of heaven and earth" to "easy and simple." Han's commentary says "the way of heaven and earth, without effort, begins well," which explains the text "Qian is easy to know." He also says "without labor, it is well accomplished," which explains the text "Kun is simple and capable." According to the text, the ease of Qian and the simplicity of Kun are discussed separately. However, Han combines them as "heaven and earth," and the reason for this is: if Kun is contrasted with Qian, then Qian is easy and Kun is simple, as the text says. But if we consider Qian and Kun together, both are without effort, naturally initiating and nurturing all things, and naturally completing all things. In this case, Qian also contains simplicity and Kun also contains ease. Therefore, Han combines them. This is to enable the sage to apply both "ease" and "simplicity" together, following the teaching of non-action.

易則易知，簡則易從。易知則有親，易從則有功。順萬物之情，故曰有親。通天下之志，故曰有功。[疏]正義曰：“易則易知”者，此覆說上“乾以易知”也。乾德既能說易，若求而行之，則易可知也。“簡則易從”者，覆說上“坤以簡能”也。於事簡省，若求而行之，則易可從也。上“乾以易知，坤以簡能”，論乾坤之體性也。“易則易知，簡則易從”者，此論乾坤既有此性，人則易可仿效也。“易知則有親”者，性意易知，心無險難，則相和親，故云“易知則有親”也。“易從則有功”者，於事易從，不有繁勞，其功易就，故曰“易從則有功”。此二句，論聖人法此乾坤易簡，則有所益也。

The text says: What is plain is easy to understand; what is simple is easy to follow. What is easy to understand will have people drawn near; what is easy to follow will lead to accomplishments. Han Kangbo's commentary explains: To follow the nature of all things, hence it is said 'there is affection'; to connect with the hearts of all under heaven, hence it is said 'there is achievement'. Kong Yingda's exposition explains: 'What is easy is easy to understand' is a restatement of the previous statement 'Qian is easy to know' — since the virtue of Qian is plain, if people seek and follow it, it is easy to understand. 'What is simple is easy to follow' is a restatement of the previous statement 'Kun is capable through simplicity' — since dealing with affairs in a simple way, if people seek and follow it, it is easy to follow. The previous statement 'Qian is easy to know, Kun is capable through simplicity' discusses the nature of Qian and Kun themselves; 'What is easy is easy to understand, what is simple is easy to follow' discusses that since Qian and Kun have such natures, people can easily imitate them. 'What is easy to understand brings affection' means that if one's nature and mind are plain and easy to know, without inner difficulties or obstacles, people will be harmonious and close to him. 'What is easy to follow brings achievement' means that if doing things is easy to follow, without complexity and hardship, achievements are easily attained. These two sentences discuss that when sages imitate the simplicity and plainness of Qian and Kun, they can gain benefits.

有親則可久，有功則可大。有易簡之德，則能成可久可大之功。[疏]正義曰：“有親則可久”者，物既和親，無相殘害，故可久也。“有功則可大”者，事業有功，則積漸可大。此二句，論人法乾坤，久而益大。可久則賢人之德，可大則賢人之業。天地易簡，萬物各載其形。聖人不為，群方各遂其業。德業既成，則入於形器，故以賢人目其德業。

The text says: If people are closely attached, they can endure long; if they have achievements, they can become great. Han Kangbo explained: Possessing the virtues of simplicity and ease (yi jian) allows one to achieve enduring and great accomplishments. Kong Yingda elaborated: "Having closeness leads to endurance" because when all things are harmonious and close to each other, they do not harm one another, thus enabling longevity; "Having achievements leads to greatness" because when a cause is successful, it gradually accumulates to become great. These two sentences discuss how people emulate Heaven and Earth, becoming more extensive the longer they endure. The text then continues: Endurance is the virtue of the virtuous person, and greatness is the achievement of the virtuous person. Han Kangbo explained: Heaven and Earth are simple and easy, and all things carry their own forms; the sage does not create, but all directions naturally achieve their own affairs. Once virtue and achievement are established, they fall into the realm of tangible objects, hence using "virtuous person" to refer to this virtue and achievement.

[疏]“可久”至“之業”。○正義曰：“可久則賢人之德”者，使物長久，是賢人之德，能養萬物，故云“可久則賢人之德”也。“可大則賢人之業”者，功勞既大，則是賢人事業。行天地之道，總天地之功，唯聖人能。然今雲賢人者，聖人則隱跡藏用，事在無境。今云“可久”“可大”，則是離無入有，賢人則事在有境。故“可久”“可大”，以賢人目之也。○注“聖人”至“其業”。○正義曰：云：“聖人不為，群方各遂其業”者，聖人顯仁藏用，唯見生養之功，不見其何以生養，猶若日月見其照臨之力，不知何以照臨，是聖人用無為以及天下，是聖人不為也。云“德業既成，則入於形器”者，初行德業未成之時，不見其所為，是在於虛無。若德業既成，復被於物，在於有境，是入於形器也。賢人之分，則見其所為，見其成功始末，皆有德之與業，是所有形器，故以賢人目其德業。然則本其虛無玄象謂之聖，據其成功事業謂之賢也。

Kong Yingda explains the passage "If something can endure for a long time, it is the virtue of the virtuous person; if something can be great, it is the achievement of the virtuous person" by saying: being able to sustain all things for a long time is the virtue of the virtuous person, because he nourishes all things, hence "If something can endure for a long time, it is the virtue of the virtuous person." When the merit is great, it is the achievement of the virtuous person. To carry out the way of heaven and earth and to encompass the achievements of heaven and earth, this is something only the sage can do. Now it is called "the virtuous person" because the sage hides his traces and conceals his function, and his actions are in the realm of "nothingness." But when one speaks of "endurance" and "greatness," one has already moved away from "nothingness" into "being," and the actions of the virtuous person are in the realm of "being," hence "endurance" and "greatness" are used to describe the virtuous person. Kong Yingda also explains Han's annotation "The sage does not act, and all things follow their own course" by saying: the sage shows benevolence but conceals his function; people see the effect of nurturing but do not see by what means it is done, just as the sun and moon, people see their illuminating power but do not know by what means they illuminate, which is the way the sage applies his influence to the world through non-action, which is called "the sage does not act." Han's annotation says "When virtue and achievement are completed, they enter the realm of form and objects," meaning that when virtue and achievement are first started but not yet completed, they are not visible, and they are still in the state of nothingness; but when virtue and achievement are completed, they cover all things and fall into the realm of "being," which is entering the realm of form and objects. As for the position of the virtuous person, people can see his actions and see the beginning and end of his success; virtue and achievement have traces that can be followed, and they belong to the realm of form and objects, hence the virtuous person is used to describe virtue and achievement. Thus, speaking in terms of the mysterious and subtle nature of nothingness is called "sage," while speaking in terms of the achievement of virtue and accomplishment is called "virtuous person."

易簡而天下之理得矣。天下之理，莫不由於易簡而各得順其分位也。[疏]“易簡”至“得矣”。○正義曰：此則贊明聖人能行天地易簡之化，則天下萬事之理，並得其宜矣。○注“易簡”。○正義曰：若能行說易簡靜，任物自生，則物得其性矣。故《列子》云：“不生而物自生，不化而物自化。”若不行易簡，法令茲章，則物失其性也。《老子》云：“水至清則無魚，人至察則無徒”。又莊云：“馬翦剔羈絆，所傷多矣。”是天下之理未得也。

The text says: When the principle of simplicity and ease is put into practice, the principles of the world can all be grasped. Han Kangbo explained: The principles of the world all come from simplicity and ease, thus each thing follows its proper position. Kong Yingda explained the text: This praises the sage for promoting the teaching of simplicity and ease from heaven and earth, so that all things in the world are properly suited. Kong Yingda also explained Han's commentary: If one promotes the way of simplicity and ease, allowing all things to grow naturally, then all things will attain their true nature. Therefore, the "Liezi" says: "Without giving birth, things will spontaneously be born; without transformation, things will spontaneously transform." If one does not follow simplicity and ease, but instead imposes complicated and strict laws, then all things will lose their true nature. The "Laozi" says: "Water that is too clear has no fish; a person who is too discerning has no followers." The "Zhuangzi" also says that a horse that is clipped, its hooves removed, and tied with reins suffers more injuries. All these are examples of the world's principles not being properly grasped.

天下之理得，而成位乎其中矣。成位至立象也。極易簡則能通天下之理，通天下之理，故能成象，並乎天地言其中，則並明天地也。[疏]正義曰：成位況立象，言聖人極易簡之善，則能通天下之理，故能成立卦象於天地之中，言並天地也。

The text says: Once the principles of the world are understood, the sage establishes his position in the center of heaven and earth. Han Kangbo's commentary explains that "establishing position" refers to "establishing images"; by fully realizing the simplicity and ease of the Book of Changes, one can comprehend the principles of the world, and by comprehending the principles of the world, one can establish the hexagrams; to mention "center" alongside heaven and earth is precisely to highlight both heaven and earth together. Kong Yingda's commentary explains that "establishing position" is a metaphor for "establishing images," meaning that when the sage fully realizes the virtues of simplicity and ease, he can comprehend the principles of the world, thus being able to establish the hexagrams in the center of heaven and earth, which is to say, being in harmony with heaven and earth as a trinity.

[疏]正義曰：“聖人設卦”至“不利”，此第二章也。前章言天地成象成形，簡易之德，明乾坤之大旨。此章明聖人設卦觀象，爻辭吉凶，悔吝之細別。

Kong Yingda's commentary summarizes this chapter: beginning from the sentence "The sage set up the trigrams to observe the images," up to the sentence "auspiciousness without any disadvantage," this is the second chapter of the Great Treatise. The previous chapter discussed the formation of images and forms of heaven and earth and the virtue of simplicity and ease, explaining the main ideas of the trigrams Qian and Kun; this chapter explains how the sage set up the trigrams and observed the images of things, as well as the detailed distinctions of auspiciousness, misfortune, and regret shown in the line statements.

聖人設卦觀象，此總言也。[疏]“聖人”至“觀象”。○正義曰：謂聖人設畫其卦之時，莫不瞻觀物象，法其物象，然後設之，卦象則有吉有凶，故下文云“吉凶者，失得之象也。悔吝者，憂虞之象。變化者，進退之象。剛柔者，晝夜之象”。是施設其卦，有此諸象也。○注“此總言也”。○正義曰：此設卦觀象，總為下而言，故云“此總言也”。

The text says: The sage established hexagrams and observed the images of things. Han Kangbo's commentary explains: This is a general statement. Kong Yingda's exposition of the text says: When the sage established the hexagrams and their lines, he always looked up and observed the images of things, taking them as models, and then set up the hexagrams. The hexagrams contain both good and bad fortune, so the following text says, "Good and bad fortune are the images of loss and gain. Regret and worry are the images of anxiety and concern. Change and transformation are the images of advancement and retreat. Strength and flexibility are the images of day and night." This shows that the hexagrams established contain these images of things. Kong Yingda also explains Han's commentary: The phrase "setting up hexagrams and observing images" is a general statement for the following text, so Han Kangbo said, "This is a general statement."

繫辭焉而明吉凶，剛柔相推而生變化。繫辭所以明吉凶，剛柔相推所以明變化也。吉凶者，存乎人事也。變化者，存乎運行也。[疏]正義曰：“繫辭焉而明吉凶”者，卦象爻象，有吉有凶。若不繫辭，其理未顯。故繫屬吉凶之文辭於卦爻之下，而顯明此卦爻吉凶也。案吉凶之外，猶有悔吝憂虞，直云而明吉凶者，悔吝憂虞，是凶中之小，別舉吉凶，則包之可知也。“剛柔相推而生變化”者，八純之卦，卦之與爻，其象既定，變化猶少；若剛柔二氣相推，陰爻陽爻交變，分為六十四卦，有三百八十四爻，委曲變化，事非一體，是“而生變化”也。繫辭而明吉凶，明繫辭之意；剛柔相推而生變化，明其推引而生雜卦之意也。

The text says: "By attaching explanatory words, the meaning of good fortune and misfortune is clarified, and the interaction of yin and yang leads to change." Han Kangbo's commentary explains: "Attaching words is used to clarify good fortune and misfortune; the mutual interaction of yin and yang is used to clarify change; good fortune and misfortune exist in human affairs, while change exists in the movement of things." Kong Yingda's commentary explains: "By attaching words to clarify good fortune and misfortune" means that the images of the hexagrams and lines originally contain both good fortune and misfortune. If there are no explanatory words attached, the meaning cannot be made clear. Therefore, words that determine good fortune and misfortune are attached to the hexagrams and lines, to clarify the good fortune and misfortune of each hexagram and line. As for the fact that there are also regret, hardship, worry, and anxiety beyond good fortune and misfortune, this passage only mentions "clarifying good fortune and misfortune," because regret, hardship, worry, and anxiety belong to a lesser degree of misfortune. Mentioning good fortune and misfortune alone already includes them. "The mutual interaction of yin and yang leads to change" refers to the eight pure hexagrams, whose images and lines are already fixed, so there is little change. But once the two energies of yin and yang interact and the yin and yang lines alternate, they differentiate into the sixty-four hexagrams and the 384 lines, with complex and varied changes, which is what is meant by "leading to change." "Attaching words to clarify good fortune and misfortune" refers to the purpose of attaching words, while "the mutual interaction of yin and yang leading to change" refers to the purpose of generating the miscellaneous hexagrams through derivation.

是故吉凶者，失得之象也。由有失得，故吉凶生。[疏]正義曰：此下四句《經》，總明諸象不同之事，辭之吉者是得之象；辭之凶者是失之象，故曰“吉凶者，是失得之象也”。初時於事有失有得，積漸成著，乃為吉凶也。然《易》之諸卦及爻不言吉凶者，義有數等。或吉凶據文可知，不須明言吉凶者。若《乾》“元亨利貞”及“九五，飛龍在天，利見大人”之屬，尋文考義，是吉可知，故不須云吉也。若其《剝》“不利有攸往”，《離》之九四“突如其來如，焚如，死如，棄如”之屬，據其文辭，其凶可見，故不言凶也。亦有爻處吉凶之際，吉凶未定，行善則吉，行惡則凶。是吉凶未定，亦不言吉凶，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，乘馬班如，匪寇，婚媾，女子貞不字，十年乃字”，是吉凶未定，亦不言吉凶也。

The text says: Therefore, good fortune and misfortune are the images of "loss" and "gain." Han Kangbo's commentary explains: Because there is both loss and gain, good fortune and misfortune arise. Kong Yingda's exposition explains: The following four sentences summarize the different kinds of images: when the words are associated with good fortune, they represent the image of "gain," and when the words are associated with misfortune, they represent the image of "loss." Therefore, it is said, "Good fortune and misfortune are the images of loss and gain." Initially, when doing things, there is both loss and gain, and gradually accumulating, they become evident, thus forming good fortune and misfortune. However, in the various hexagrams and lines of the Zhou Changes, there are also instances where good fortune and misfortune are not explicitly mentioned, and the situations can be divided into several categories. Some cases where good fortune and misfortune can be known from the text without being explicitly stated, such as the "Yuan, Heng, Li, Zhen" in the Qian hexagram and the line nine five "A dragon soars in the heavens, advantageous to see a great man," by examining the words and investigating the meaning, good fortune can be known, so the word "good fortune" does not need to be written. Some cases, such as the line "Not advantageous to go somewhere" in the Bo hexagram and the line nine four "Suddenly appearing, burning, dying, and being cast away" in the Li hexagram, the words already indicate misfortune, so the word "misfortune" does not need to be written. There are also lines that are exactly at the boundary between good fortune and misfortune, where good fortune and misfortune are not yet determined. If one does good, it becomes good fortune; if one does evil, it becomes misfortune. Because good fortune and misfortune are not yet determined, they are not mentioned. For example, the line nine three in the Qian hexagram "The gentleman remains diligent all day, and is cautious at night, with danger but no blame," and the line six two in the Tun hexagram "Difficult to move forward, riding horses in disorder, not a bandit, but a marriage partner, the woman remains chaste and does not marry, and after ten years she marries," are cases where good fortune and misfortune are not yet determined and thus not mentioned.

又諸稱無咎者，若不有善應則有咎，若有善應則無咎，此亦不定言吉凶也。諸稱吉凶者，皆嫌其吉凶不明，故言吉凶以正之，若《坤》之六五“黃裳元吉”，以陰居尊位，嫌其不吉，故言吉以明之。推此餘可知也。亦有於事無嫌，吉凶灼然可知，而更明言吉凶者，若《剝》之初六“剝床以足，蔑貞凶”、六二“剝床以辨，蔑貞凶”者，此皆凶狀灼然，而言凶也。或有一卦之內，或一爻之中，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》卦九五“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”之類是也。大略如此。原夫《易》之為書，曲明萬象，苟在釋辭，明其意，達其理，不可以一爻為例，義有變通也。

Kong Yingda continued to say: Whenever the term "no blame" is used, if there is no good correspondence, there will be a fault; only with good correspondence can there be no blame. This belongs to the category of ambiguous good or bad outcomes that are not explicitly stated. When the text clearly states good or bad fortune, it is because the good or bad is not sufficiently clear, so it is marked with "good" or "bad" to determine it clearly. For example, in the Hexagram of Earth (Kun), the line "Yellow Robes and Original Good Fortune" (Six in the Fifth), a yao of yin is in the exalted position, and people may doubt whether it is good, so the term "good" is explicitly stated. Similarly, the rest can be understood in the same way. There are also cases where the situation itself is not doubtful and the good or bad is clearly evident, yet it is still explicitly stated. For example, in the Hexagram of Splitting (Bo), the line "Breaking the Bed at the Feet, Disregarding the Principle, Bad Fortune" (Six at the Beginning) and "Breaking the Bed at the Spine, Disregarding the Principle, Bad Fortune" (Six in the Second), the bad fortune is very clear, yet the term "bad" is still written. There are also cases where within a hexagram or within a single line, gain and loss are contrasted, so it is necessary to state good or bad. For example, in the Hexagram of Great Exceeding (Da Guo), the line "The Beam is Bent, Bad Fortune" (Nine in the Third) and "The Beam is Raised, Good Fortune" (Nine in the Fourth), these are contrasted within the same hexagram; in the Hexagram of Struggle (Zun), the line "The Moisture is Blocked, Small Devotion is Good, Great Devotion is Bad Fortune" (Nine in the Fifth), these are contrasted within the same line. There are also cases where the same event is contrasted before and after, with different outcomes, such as in the Hexagram of Strife (Song), the Hexagram Statement "With Sincerity, Obstruction and Caution, Middle is Good, End is Bad" and similar cases. This is roughly the situation. Investigating the book of The Zhou Changes, it elaborately explains all phenomena, focusing on interpreting the words, clarifying their meaning, and understanding their principles. It cannot take a single line as a general rule, for the meaning and principles are flexible and changeable.

悔吝者，憂虞之象也。失得之微者，足以致憂虞而巳，故曰悔吝。[疏]正義曰：《經》稱悔吝者，是得失微小，初時憂念虞度之形象也。以憂虞不巳，未是大凶，終致悔吝。悔者，其事巳過，意有追悔之也。吝者，當事之時，可輕鄙恥，故云吝也。吝既是小凶，則《易》之為書亦有小吉，則無咎之屬善補過是也。此亦小吉，而不言者，下《經》備陳之也，故於此不言。其餘元亨利貞，則是吉象之境，有四德別言，故於此不言也。其以祉有慶有福之屬，各於爻卦別言，故不在此而說。且《易》者戒人為惡，故於惡事備言也。

The text says: "Regret and meanness are symbolic of worry and doubt." Han Kangbo's commentary explains: When gains and losses are slight, they can only lead to worry and doubt, hence they are called "regret and meanness." Kong Yingda's exposition explains: The "regret and meanness" mentioned in the text refer to situations where gains and losses are minor, and the initial thoughts involve worry and careful consideration. Although the worry is not yet a great misfortune, it will eventually lead to regret and meanness. "Regret" refers to when something has already happened, and the mind feels regretful. "Meanness" refers to during the course of an action, where behavior is either light or contemptible, causing shame, hence it is called "meanness." Since "meanness" is a minor misfortune, the book of The Zhou Changes should also include minor good fortune, such as "no blame," which is a way to remedy mistakes. However, it is not mentioned here because the following text will elaborate on it. Other terms like "original virtue, prosperity, benefit, and uprightness" belong to the category of auspicious signs, and the four virtues are discussed separately, so they are not mentioned here. As for terms like "blessing," "celebration," and "good fortune," they are mentioned in the respective hexagram statements and line statements, so they are not discussed here. Moreover, The Zhou Changes aims to warn people against wrongdoing, so it discusses evil matters in great detail.

變化者，進退之象也。往復相推，迭進退也。[疏]正義曰：萬物之象，皆有陰陽之爻，或從始而上進，或居終而倒退，以其往復相推，或漸變而頓化，故云“進退之象也”。剛柔者，晝夜之象也。晝則陽剛，夜則陰柔，始總言吉凶變化，而下別明悔吝、晝夜者，悔吝則吉凶之類，晝夜亦變化之道，吉凶之類，則同因繫辭而明；變化之道，則俱由剛柔而著，故始總言之，下則明失得之輕重，辨變化之小大，故別序其義也。

The text says: transformation and change are the images of advancement and retreat. Han Kangbo's commentary explains: going forward and returning are interdependent, alternating between advancement and retreat. Kong Yingda's exposition states: the images of all things are composed of yin and yang lines. Some advance from the beginning, while others retreat from the end; because of the mutual interaction of going and returning, there are sometimes gradual transformations and sometimes sudden changes, hence it is called "the image of advancement and retreat." The text then says: hardness and softness are the images of day and night. Han Kangbo's commentary explains: day belongs to yang and is hard, while night belongs to yin and is soft. The text begins by generally speaking about good fortune and misfortune along with transformation and change, but later proceeds to separately discuss regret and hardship as well as day and night, because regret and hardship belong to the category of good fortune and misfortune, and day and night belong to the path of transformation; both good fortune and misfortune are clarified through the Great Treatise, and the path of transformation is clearly shown through hardness and softness. Therefore, the text begins with a general statement, and then proceeds to elaborate on the distinctions of gain and loss, as well as the magnitude of transformation, hence explaining their meanings separately.

[疏]“剛柔”至“象也”。○正義曰：晝則陽日照臨，萬物生而堅剛，是晝之象也。夜則陰潤浸被，萬物而皆柔弱，是夜之象也。○注“始總”至“變化”。○正義曰：云：“始總言吉凶變化”者，謂上文云“繫辭焉而明吉凶，剛柔相推而生變化”，是始總言吉凶變化也。云“而下別明悔吝晝夜”者，謂次文云“悔吝者，憂虞之象”，“剛柔者，晝夜之象”，是別明悔吝晝夜也。

Kong Yingda explained the passage "Yang and Yin are the images of day and night" by saying: In the daytime, the yang sun shines, and all things grow and become strong and firm, which is the image of day; in the night, the yin moisture moistens and covers everything, and all things appear weak and soft, which is the image of night. Kong Yingda also explained Han's commentary from "beginning general statement" to "change" section, saying: Han's commentary on "beginning general statement of good fortune and misfortune and change" refers to the previous text "by attaching the great treatise, good fortune and misfortune are clarified; yang and yin push against each other and produce change," which is the initial general statement of good fortune and change. The part "then separately explaining regret and worry as day and night" refers to the following text "regret and worry are the images of anxiety and worry" and "yang and yin are the images of day and night," which is the separate explanation of regret and worry and day and night.

言“悔吝則吉凶之類”者，案上文繫辭而明吉凶，次又別序云：“吉凶者，失得之象。”“悔吝者，憂虞之象。”是吉凶之外，別生悔吝，是悔吝亦吉凶之類。大略總言吉凶，是細別之，吉凶之外，別有悔吝也，故云“悔吝則吉凶之類”。云“晝夜亦變化之道”者，案上文云“剛柔相推而生變化”，次文別云“變化者，進退之象”，“剛柔者，晝夜之象”，變化之外，別雲晝夜，總言之則變化晝夜是一，分之則變化晝夜是殊，故云“晝夜亦變化之道”也。

Han's commentary says "regret and worry belong to the category of good and bad fortune," because the previous text explained good and bad fortune using the Great Treatise, and then separately described "good and bad fortune are the images of loss and gain" and "regret and worry are the images of anxiety and concern." This shows that regret and worry arise outside of good and bad fortune, yet regret and worry also belong to the category of good and bad fortune. A general summary only mentions good and bad fortune, but when divided into details, there is also regret and worry outside of good and bad fortune, hence the statement "regret and worry belong to the category of good and bad fortune." Han's commentary says "day and night are also the way of change," because the previous text spoke of "the interaction of firm and yielding gives rise to change," and the following text separately explained "change is the image of advancement and retreat" and "firm and yielding are the images of day and night." Change is mentioned separately from day and night; when combined, change and day and night are the same, but when separated, they have differences, hence the statement "day and night are also the way of change."

云“吉凶之類，則同因繫辭而明”者，案上文云“繫辭焉而明吉凶”，次文別序云“吉凶”“悔吝”，兩事同因上繫辭而明之也，故云“吉凶之類，則同因《繫辭》而明”也。云“變化之道，則俱由剛柔而著”者，上文“剛柔相推而生變化”，次文別序云：“變化者，進退之象。剛柔者，晝夜之象。”上文則變化剛柔合為一，次文則別序變化剛柔分為二。合之則同，分之則異，是變化從剛柔而生，故云“變化之道，俱由剛柔而著”也。

Han's commentary says "the categories of good fortune and misfortune are clarified through the Great Treatise," because the preceding text mentions "by attaching the Great Treatise, good fortune and misfortune become clear," and the following text separately discusses "good fortune and misfortune" and "regret and difficulty." These two matters are also clarified through the preceding Great Treatise, so it is said that the categories of good fortune and misfortune are made clear by the Great Treatise. Han's commentary says "the way of change arises from the interaction of strength and flexibility," because the preceding text states "the interaction of strength and flexibility produces change," and the following text separately describes "change represents the image of advancement and retreat; strength and flexibility represent the image of day and night." The preceding text combines change and strength/flexibility as one matter, while the following text separates them into two matters. When combined, they are the same thing; when separated, there is a difference. This shows that change arises from strength and flexibility, so it is said "the way of change arises from the interaction of strength and flexibility."

云“故始總言之”也。上文“繫辭焉而明吉凶”，不云悔吝，是總言之也。又上文“剛柔相推而生變化”，不云晝夜，是總變化言之也。云“下則明失得之輕重，辨變化之小大，故別序其義”者，案次文別序云：“吉凶者，失得之象。”是失得重也；“悔吝者，憂虞之象”。是失得輕也。又次《經》云：“變化者，進退之象。”是變化大也；“剛柔者，晝夜之象”。是變化小也。兩事並言，失得別明輕重，變化別明小大，是別序其義。

Han's commentary says "therefore, it first gives a general statement," because the previous text "attached explanations to clarify auspicious and inauspicious outcomes" does not mention regret and hardship, which is a general statement; the previous text "the interaction of yin and yang produces changes" does not mention day and night, which is a general statement about change. Han's commentary says "then it clearly distinguishes the importance of gain and loss, and differentiates the magnitude of change, hence it separately explains their meanings," because the following text separately explains "auspicious and inauspicious outcomes are the manifestations of gain and loss," which refers to the heavier aspect of gain and loss; "regret and hardship are the manifestations of worry and anxiety," which refers to the lighter aspect of gain and loss. The text below then says "change is the manifestation of advancement and retreat," which refers to the greater aspect of change; "yin and yang are the manifestations of day and night," which refers to the lesser aspect of change. Both matters are presented together, with gain and loss clearly distinguishing their importance, and change clearly distinguishing their magnitude, which is how their meanings are separately explained.

六爻之動，三極之道也。三極，三材也。兼三材之道，故能見吉凶，成變化也。[疏]正義曰：此覆明變化進退之義，言六爻遞相推動而生變化，是天地人三才至極之道，以其事兼三才，故能見吉凶而成變化也。

The classic text says: The movement of the six lines embodies the principle of the "Three Extremes." Han Kangbo's commentary explains: "Three Extremes" refers to "Three Essentials," encompassing the principles of Heaven, Earth, and Humanity. Therefore, it can manifest auspicious and inauspicious outcomes and bring about change. Kong Yingda's commentary further explains: This is another affirmation of the meaning of change and movement— the six lines successively push each other to produce change, which precisely reflects the ultimate principles of Heaven, Earth, and Humanity. Because it encompasses the three essentials, it can manifest auspicious and inauspicious outcomes and bring about change.

是故君子所居而安者，易之序也。序，易象之次序。[疏]正義曰：以其在上，吉凶顯其得失，變化明其進退，以此之故，君子觀象知其所處，故可居治之位，而安靜居之，是易位之次序也。若居在乾之初九，而安在勿用，若居在乾之九三，而安在乾乾，是以所居而安者，由觀易之位次序也。

The text says: Therefore, the gentleman who can dwell in peace is following the order shown in The Zhou Changes. Han Kangbo's commentary explains: "Order" refers to the sequence of the trigrams and lines in The Zhou Changes. Kong Yingda's exposition explains: because the previous text has already clarified how good and bad fortune indicate gain and loss, and change indicates advancement and retreat, the gentleman observes these symbolic patterns to understand his own position, thus being able to occupy a position suitable for governance and quietly reside there. This is the order of the lines in The Zhou Changes. For example, if one is in the first line of the Qian trigram, he remains content with "The Hidden Dragon Does Not Act"; if one is in the third line of the Qian trigram, he remains content with "Constantly Striving with Vigor." Clearly, the reason one can dwell in peace is due to observing the order of the lines in The Zhou Changes.

所樂而玩者，爻之辭也。是故君子居則觀其象而玩其辭，動則觀其變而玩其占。是以自天祐之，吉無不利。[疏]“所樂”至“無不利”。○正義曰：“所樂而玩者，爻之辭也”者，言君子愛樂而習翫者，是六爻之辭也。辭有吉凶悔吝，見善則思齊其事，見惡則懼而自改，所以愛樂而耽玩也。卦之與爻，皆有其辭，但爻有變化，取象既多，以知得失。故君子尢所愛樂，所以特云“爻之辭”也。“是故君子居則觀其象而玩其辭”者，以易象則明其善惡，辭則示其吉凶，故君子自居處其身，觀看其象，以知身之善惡，而習翫其辭，以曉事之吉凶。

The classic text says: The gentleman delights in and repeatedly contemplates the line statements; thus, when he is at ease, he observes the images of the hexagrams and lines and contemplates their statements, and when he takes action, he observes the movement of the lines and contemplates their divination. Therefore, heaven supports him, bringing auspiciousness and benefiting all aspects. Kong Yingda's commentary explains: "What the gentleman delights in and contemplates is the line statements" means that what the gentleman delights in and repeatedly studies and contemplates is precisely the words of the six lines. The line statements contain good fortune, misfortune, regret, and hardship; upon seeing goodness, he aspires to it, and upon seeing evil, he becomes cautious and self-corrects, hence delighting in and contemplating them endlessly. Both hexagrams and lines have their statements, but lines have movement, and the images they represent are numerous, allowing one to discern gains and losses. Therefore, the gentleman especially delights in them, and thus particularly mentions "the line statements." "Therefore, the gentleman when at ease observes their images and contemplates their statements" means that the hexagram images can reveal goodness and evil, and the statements can indicate auspiciousness and misfortune. Thus, when the gentleman is at ease, he observes the images of the hexagrams and lines to understand his own goodness and evil, and contemplates their statements to comprehend the auspiciousness and misfortune of matters.

“動則觀其變而玩其占”者，言君子出行興動之時，則觀其爻之變化，而習翫其占之吉凶。若《乾》之九四“或躍在淵”，是動則觀其變也。《春秋傳》云：“先王卜征五年。”又云：“卜以決疑。”是動玩其占也。“是以自天祐之，吉無不利”者，君子既能奉遵易象，以居處其身，無有凶害，是以從天以下，悉皆祐之，吉無不利。此《大有》上九爻辭。

Kong Yingda continued his commentary: "When there is movement, one should observe its change and study the divination." This refers to the gentleman who, when going out or taking action, observes the movement of the lines and studies and contemplates the auspicious or inauspicious signs. For example, in the line "or leap in the abyss" of the fourth line of the Qian hexagram, it is exactly the observation of change during action. The "Spring and Autumn Zuo Zhuan" records "the former kings divined before going on a campaign for five years" and also records "divination is used to resolve doubts," which is the contemplation of divination during action. "Therefore, if heaven aids him, there is no disadvantage in any direction" means that the gentleman, who can follow the images of the Zhou Changes to live and act properly, will not invite misfortune, so heaven itself will aid him, bringing auspiciousness and no disadvantage. These two lines are originally the line statement of the upper ninth line of the Dàyǒu hexagram.

[疏]正義曰：“彖者言乎”至“生之說”，此第三章也。上章明吉凶悔吝繫辭之義，而細意未盡，故此章更委曲說卦爻吉凶之事。是以義理深奧，能彌綸天地之道，仰觀俯察，知死生之說。彖者，言乎象者也。彖總一卦之義也。[疏]正義曰：《彖》謂卦下之辭，言說乎一卦之象也。爻者，言乎變者也。爻各言其變也。[疏]正義曰：謂爻下之辭，言說此爻之象改變也。

Kong Yingda's commentary summarizes this chapter: beginning from the sentence "彖 is speaking about the image," up to the sentence "knowing the explanation of death and life," this is the third chapter of the Great Treatise on the Upper. The previous chapter explained the meaning of auspiciousness, misfortune, regret, and hardship in relation to the line statements, but the subtle aspects were not fully explained. Therefore, this chapter further elaborately discusses the auspicious and inauspicious matters of the hexagram lines. Thus, the meaning is profound and can encompass the way of heaven and earth, observing the heavenly phenomena above and investigating the earthly forms below, thereby understanding the principle of death and life. The text says: "The line statements explain the changes." Han Kangbo's commentary explains: each line explains its own change. Kong Yingda's commentary explains: this refers to the statements attached to each line, which explain the change of the image associated with that line.

吉凶者，言乎其失得也。悔吝者，言乎其小疵也。無咎者，善補過也。是故列貴賤者存乎位，爻之所處曰位，六位有貴賤也。[疏]正義曰：“吉凶者，言乎其失得也”者，謂爻卦下辭也。著其吉凶者，言論其卦爻失之與得之義也。前章言據其卦爻之象，故云“吉凶者，失得之象”。此章據其卦爻之辭，故云“吉凶者，言乎其失得”也。“悔吝者，言乎其小疵也”者，辭著悔吝者，言說此卦爻有小疵病也。有小疵病，必預有憂虞，故前章云：“悔吝者，憂虞之象。”但前章據其象，此章論其辭也。

The text says: "Good fortune" and "misfortune" refer to gains and losses, while "regret" and "trouble" refer to minor flaws. "No blame" refers to the ability to remedy mistakes. Therefore, the distinction of importance lies in the positions of the lines. Han Kangbo explained: the place where a line is located is called "position," and the six positions have varying degrees of importance. Kong Yingda explained: "Good fortune and misfortune refer to gains and losses" refers to the words attached to the lower lines of the hexagram. These words indicate good fortune or misfortune, meaning that the hexagram and its line either represent gain or loss. The previous chapter discussed the images of the hexagram and its lines, hence saying "Good fortune and misfortune are the images of gain and loss." This chapter, however, discusses the words of the hexagram, hence saying "Good fortune and misfortune refer to gains and losses." "Regret and trouble refer to minor flaws" means that the words indicate minor flaws in the hexagram and its line. If there are minor flaws, they will inevitably lead to worry and doubt, so the previous chapter said "Regret and trouble are the images of worry and doubt." However, the previous chapter was based on images, while this chapter discusses the words.

“無咎者，善補過也”者，辭稱無咎者，即此卦爻能補其過。若不能補過，則有咎也。案《略例》：無咎有二，一者善能補過，故無咎。二者其禍自已招，無所怨咎，故《節》之六三：“不節之嗟，又誰咎也？”但如此者少，此據多者言之，故云“善補過也”。前章舉其大略，故不細言無咎之事，此章備論也。“是故列貴賤者存乎位”者，以爻者言乎變，以此之故，陳列物之貴賤者在存乎六爻之位，皆上貴而下賤也。

Kong Yingda continued to explain: "Wu jiu" means to be good at remedying one's mistakes. This refers to the words that mention "wu jiu," meaning that the hexagram and its line can remedy one's own errors; if they cannot remedy them, there will be a fault. According to Wang Bi's "Outline of the Zhou Changes," "wu jiu" has two kinds: one is to be good at remedying mistakes, thus having no fault; the other is that misfortune comes from oneself, so one cannot blame others, as in the line "Not observing the measure, who can blame?" from the "Jie" hexagram's line six. However, the latter case is rare, and here the discussion is based on the more common situation, hence saying "to be good at remedying mistakes." The previous chapter only gave a general idea, so it did not elaborate on the matter of "wu jiu," and this chapter now discusses it in detail. "Therefore, the distinction of importance lies in the position" means that lines deal with change, and for this reason, the key to distinguishing the importance of things lies in the positions of the six lines, with upper positions being esteemed and lower positions being humble.

齊小大者存乎卦，卦有小大也，齊猶言辨也，即彖者言乎象也。[疏]正義曰：以彖者言乎象，象有小大，故齊辨物之小大者存乎卦也。猶若《泰》則“小往大來，吉亨”，《否》則“大往小來”之類是也。

The text says: The distinction between small and great is determined by the hexagram. Han Kangbo's commentary explains: Hexagrams have both small and great aspects. "Qi" is like "distinguish," which refers to the previous statement "彖 is about the image." Kong Yingda's commentary explains: Since the彖 is used to explain the hexagram image, and the hexagram image has both small and great aspects, the key to distinguishing between small and great lies in the hexagram. For example, the hexagram Tai says "small goes away, great comes in, auspicious and smooth," and the hexagram Pi says "great goes away, small comes in," which belong to this category.

辯吉凶者存乎辭，辭，爻辭也，即“爻者言乎變”也。言象所以明小大，言變所以明吉凶。故小大之義存乎卦，吉凶之狀見乎爻。至於悔吝無咎，其例一也。吉凶悔吝小疵無咎，皆主乎變，事有小大，故下歷言五者之差也。[疏]“辯吉”至“乎辭”。○正義曰：謂辯明卦之與爻之吉凶，存乎卦爻下之言辭是也。○注“辭爻”至“差也”。○正義曰：云：“辭，爻辭也”者，其實卦之與爻，皆有其辭。知是爻辭者，但卦辭變化少，爻辭變化多，此《經》“辯吉凶者存乎辭”，與“齊小大者存乎卦”，二文相對，上既云卦，故此辭為爻辭也。云“言象所以明小大”者，即“齊小大者存乎卦”是也。云“言變化所以明吉凶”者，則“辯吉凶者存乎辭”是也。云“故小大之義存乎卦”者，覆說“言象所以明小大”也。云“吉凶之狀見乎爻”者，覆說“言變所以明吉凶”也。

The text says: The distinction between good and bad fortune lies in the words. Han Kangbo's commentary explains: Here, "words" refers to the line statements, which is the meaning of the previous statement "yao refers to change." Discussing "images" is used to clarify small and great matters, discussing "change" is used to clarify good and bad fortune. Therefore, the meaning of small and great is contained in the hexagram, and the condition of good and bad fortune is seen in the line. As for regret and difficulty, and the absence of blame, their principles are the same. Good fortune, bad fortune, regret, difficulty, and the absence of blame are all mainly determined by "change." Since matters have both small and great aspects, the following text explains the differences among these five in detail. Kong Yingda's commentary on the text says: To distinguish the good and bad fortune of a hexagram and a line, the key lies in the words attached to the hexagram and the line. Kong Yingda also comments on Han's explanation from "words, line statements" to "differences among the five" as follows: Han's statement "words, line statements" actually means that both hexagrams and lines have their own words. The reason we know that this refers specifically to line statements is because the changes in hexagrams are few, while those in lines are many. This sentence from the text "distinguishing good and bad fortune lies in words" corresponds to the previous sentence "distinguishing small and great matters lies in the hexagram," and since the previous sentence already mentions "hexagram," the "words" here naturally refers to line statements. Han's statement "speaking of images is used to clarify small and great matters" refers to "distinguishing small and great matters lies in the hexagram"; "speaking of change is used to clarify good and bad fortune" refers to "distinguishing good and bad fortune lies in words." "Therefore, the meaning of small and great is contained in the hexagram" is a restatement of "speaking of images is used to clarify small and great matters"; "the condition of good and bad fortune is seen in the line" is a restatement of "speaking of change is used to clarify good and bad fortune."

云“悔吝無咎，其例一也”者，謂悔吝無咎，體例與吉凶一也，皆是存乎辭。云“悔吝小疵無咎，皆生乎變”者，謂皆生於爻也。言乎變者，謂皆從爻變而來。云“事有小大”者，大則為吉凶，小則為悔吝無咎也。云“故下歷言五者之差”者，謂於吉凶下歷次言五者之差別，數五者，謂吉一，凶二，悔三，吝四，無咎五。“然諸儒以為五者，皆數列貴賤者存乎位，”是其一也。“齊小大者存乎卦”，是其二也。“辯吉凶者存乎辭”，是其三也。“憂悔吝者存乎介”，是其四也。“震無咎者存乎無悔”，是其五也。於《經》數之為便，但於《注》理則乖，今並存焉，任後賢所釋。

Han's commentary says "regret and hardship without blame are of the same category," meaning that regret, hardship, and without blame are like good and evil, all existing in the text. Han says that regret and hardship, as minor flaws, and without blame "arise from change," meaning they all come from the movement of lines. The phrase "speaking of change" refers to their origin from the movement of lines. Han says "things have small and great," meaning that great ones become good or evil, while small ones become regret, hardship, or without blame. Han says "thus below, the five are successively explained," meaning that after good and evil, the differences of the five are successively mentioned; the five mentioned are good as one, evil as two, regret as three, hardship as four, and without blame as five. However, scholars of later schools believe these five should be counted differently: "the distinction of value and worth depends on position" is first, "the equality of small and great depends on the hexagram" is second, "the distinction of good and evil depends on the words" is third, "the occurrence of regret and hardship depends on the intermediate" is fourth, "the absence of blame depends on the absence of regret" is fifth. Although counting according to the text is convenient, it contradicts Han's meaning. Now both interpretations coexist, leaving it to future scholars to resolve.

憂悔吝者存乎介，介，纖介也。王弼曰：憂悔吝之時，其介不可慢也。即“悔吝者言乎小疵也”。[疏]正義曰：介謂纖介，謂小小疵病。能預憂虞悔吝者，存於細小之疵病也。震無咎者存乎無悔。無咎者，善補過也。震，動也。故動而無咎，存乎無悔過也。[疏]正義曰：震，動也。動而無咎者，存乎能自悔過也。

The text says: "The concern and regret arise in 'jie'." Han Kangbo's commentary explains: "Jie" means subtle; Wang Bi says that when there is concern and regret, the subtle aspects should not be neglected, which is the meaning of the previous statement "regret and concern refer to minor faults." Kong Yingda's commentary explains: "Jie" refers to something very fine and minute, that is, a small fault; those who can foresee concern and regret focus on these minor faults. The text then says: "When action is taken without blame, it is because there is no regret." Han Kangbo's commentary explains: "No blame" means being good at remedying mistakes; "Zhen" means action, so action without fault lies in not leaving regret. Kong Yingda's commentary explains: "Zhen" means action; action without fault lies in being able to repent and correct mistakes.

是故卦有小大，辭有險易。其道光明曰大，君子道消曰小；之泰則其辭易，之否則其辭險。[疏]正義曰：其道光明謂之大，其道消散謂之小。若之適通泰，其辭則說易，若之適否塞，其辭則難險也。辭也者，各指其所之。《易》與天地準，作《易》以準天地。

The text says: Therefore, the hexagrams have small and great ones, and the words have dangerous and easy ones. Han Kangbo's commentary explains: Those whose way is bright are called 'great,' and those whose way of the gentleman recedes are called 'small'; if it tends toward prosperity, its words are easy, and if it tends toward blockage, its words are dangerous. Kong Yingda's commentary explains: If the way is bright, it is called 'great,' and if the way disperses, it is called 'small'; if it tends toward smoothness and prosperity, the words are harmonious and easy, and if it tends toward blockage and obstruction, the words are difficult and perilous. The text then continues: The words each indicate the direction they tend toward; The Zhou Changes is in harmony with heaven and earth. Han Kangbo's commentary explains: Composing the Zhou Changes is precisely to measure and align with heaven and earth.

[疏]正義曰：“辭也者，各指其所之”者，謂爻卦之辭，各斥其爻卦之之適也。若之適於善，則其辭善。若之適於惡，則其辭惡也。“《易》與天地準”者，自此已上，論卦爻辭理之義；自此已下，廣明《易》道之美。言聖人作《易》，與天地相準。謂準擬天地，則乾健以法天，坤順以法地之類是也。

Kong Yingda's commentary explains: "The words refer to their respective directions." This means that the Hexagram Statement and the Line Statement each indicate the direction or trend of the corresponding hexagram and line: if the trend is towards goodness, the wording is good; if the trend is towards evil, the wording is evil. As for the sentence "The Book of Changes is in accordance with heaven and earth," the part above this sentence discusses the meaning and principles of the words in the hexagrams and lines; the part below broadly explains the beauty and virtue of the Way of the Zhou Changes. This means that the sages composed the Zhou Changes in accordance with heaven and earth, that is, by comparing with heaven and earth—such as the Qian hexagram taking the strength and perseverance of heaven as its model, and the Kun hexagram taking the flexibility and compliance of earth as its model.

故能彌綸天地之道，仰以觀於天文，俯以察於地理，是故知幽明之故。原始反終，故知死生之說。幽明者，有形無形之象。死生者，終始之數也。[疏]正義曰：“故能彌綸天地之道”者，以《易》與天地相準，為此之故聖人用易，能彌綸天地之道，彌謂彌縫補合，綸謂經綸牽引，能補合牽引天地之道，用此易道也。““仰以觀於天文，俯以察於地理”者，天有懸象而成文章，故稱文也。地有山川原隰，各有條理，故稱理也。“是故知幽明之故”者，故謂事也。故以用易道，仰觀俯察，知無形之幽，有形之明，義理事故也。“原始反終，故知生死之說”者，言用易理，原窮事物之初始，反覆事物之終末，始終吉凶，皆悉包羅，以此之故，知死生之數也。正謂用易道參其逆順，則禍福可知；用蓍策求其吉凶，則死生可識也。

The classic text says: Therefore, the Zhou Changes can encompass and harmonize the principles of heaven and earth; by looking up to observe the celestial patterns and looking down to examine the terrestrial principles, one can thus understand the hidden and the manifest; by tracing the origin of things and returning to their end, one can thus understand the principles of life and death. Han Kangbo's commentary explains: "Yōu and míng" refer to the forms and the formless images, and "shī shēng" refers to the beginning and end of the vital energies. Kong Yingda's commentary explains: "Therefore, it can encompass the principles of heaven and earth" is because the Zhou Changes are in harmony with heaven and earth, so the sage can use the Zhou Changes to encompass the principles of heaven and earth; "mí" means to mend and connect, and "lún" means to weave and guide, thus being able to connect and guide the principles of heaven and earth, relying on this way of the Zhou Changes. "Looking up to observe the celestial patterns and looking down to examine the terrestrial principles" refers to the fact that there are suspended celestial phenomena forming patterns, so it is called "wen"; on the ground, there are mountains, rivers, plains, and lowlands, each with their own order, so it is called "li." "Therefore, one can understand the causes of the hidden and the manifest" refers to "gù" as referring to things; by using the principles of the Zhou Changes to look up and look down, one can understand the formless hidden, the manifest, and the meaning and matters within. "Tracing the origin and returning to the end, thus understanding the principles of life and death" means using the principles of the Zhou Changes, investigating the beginning of things and repeatedly examining their end, encompassing all good and bad outcomes, thus understanding the vital energies of life and death. This is precisely saying: using the principles of the Zhou Changes to examine the favorable and unfavorable aspects of things, one can foresee calamity and fortune; using the divination with the yarrow stalks and counting numbers to seek good and bad fortune, one can discern life and death.

[疏]正義曰：“精氣為物”至“鮮矣”，此第四章也。上章明卦爻之義，其事類稍盡，但卦爻未明鬼神情狀。此章說物之改變而為鬼神，易能通鬼神之變化，故於此章明之。精氣為物，游魂為變，精氣煙熅，聚而成物。聚極則散，而游魂為變也。游魂，言其遊散也。[疏]正義曰：云：“精氣為物”者，謂陰陽精靈之氣，氤氳積聚而為萬物也。“游魂為變”者，物既積聚，極則分散，將散之時，浮游精魂，去離物形，而為改變，則生變為死，成變為敗，或未死之間，變為異類也。

Kong Yingda's commentary summarizes this chapter: from the sentence "The vital energy forms things" to the sentence "Therefore, the way of the gentleman is rare," this is the fourth chapter of the Great Treatise. The previous chapter explained the meaning of the hexagrams and their lines, and the general categories have been covered, but it did not yet explain the nature of ghosts and spirits. This chapter discusses how things change into ghosts and spirits, and the Zhou Changes can comprehend the transformations of ghosts and spirits, so this chapter explains it. The text says: vital energy凝聚 forms things, and wandering souls scatter to form changes. Han Kangbo's commentary explains: vital energy is misty and turbid, gathering to form things; when it reaches its peak, it must disperse, so wandering souls scatter to form changes—"wandering souls" refers to its wandering and dispersing. Kong Yingda's commentary explains: "The vital energy forms things" refers to the mingling and gathering of the spiritual energies of yin and yang to form all things; "wandering souls form changes" refers to when things have gathered, reaching their peak, they must disperse, and at the time of dispersal, the floating spirits separate from the physical form and undergo change—birth turning into death, success turning into failure, or before death, transforming into another kind.

是故知鬼神之情狀。盡聚散之理，則能知變化之道，無幽而不通也。[疏]“是故”至“情狀”。○正義曰：能窮易理，盡生死變化，以此之故，能知鬼神之內外情狀也。物既以聚而生，以散而死，皆是鬼神所為，但極聚散之理，則知鬼神之情狀也。言聖人以易之理面能然也。○注“知變化之道”。○正義曰：案下云“神無方”，韓氏云自此以上皆言神之所為。則此《經》“情狀”是虛地之神。聖人極虛無之神，如變化之道，幽冥悉通，故能知鬼神之情狀。

The text says: Therefore, one can know the nature of ghosts and spirits. Han Kangbo's commentary explains: By fully understanding the principles of gathering and dispersing, one can grasp the way of change, and even the most hidden things can be understood. Kong Yingda's exposition of the text says: By thoroughly investigating the principles of the Book of Changes, one can fully understand the changes of life and death, thus knowing the inner and outer nature of ghosts and spirits. Things are born from gathering and die from dispersing, which are all the workings of ghosts and spirits. Therefore, by fully understanding the principles of gathering and dispersing, one can know the nature of ghosts and spirits. This means that sages can achieve this through the principles of the Zhou Changes. Kong Yingda further explains Han's commentary on "knowing the way of change": According to the following text, "the spirit has no fixed form," Han Kangbo explains that all the statements above this are about the actions of "the spirit." Therefore, the "nature" mentioned in this text refers to the spirit in a void state. The sage thoroughly investigates the void and spirit, just as he thoroughly investigates the way of change, thus comprehending all hidden and mysterious matters, and therefore can know the nature of ghosts and spirits.

與天地相似，故不違。德合天地，故曰相似。[疏]正義曰：天地能知鬼神，任其變化。聖人亦窮神盡性，能知鬼神，是與天地相似，所為所作，故不違於天地，能與天地合也。知周乎萬物，而道濟天下，故不過。知周萬物，則能以道濟天下也。[疏]正義曰：“知周乎萬物，而道濟天下”者，聖人無物不知，是知周於萬物。天下皆養，是道濟天下也。“故不過”者，所為皆得其宜，不有愆過，使物失分也。

The text says: "The sage is similar to heaven and earth, so he does not go against heaven and earth." Han Kangbo's commentary explains: "His virtue is in harmony with heaven and earth, hence it is said 'similar'." Kong Yingda's exposition explains: Heaven and earth can know ghosts and spirits, and allow them to change freely; the sage also thoroughly investigates the subtle and knows the nature of things, thus being able to know ghosts and spirits. Therefore, he is similar to heaven and earth, and thus his actions do not contradict heaven and earth, enabling him to be in harmony with heaven and earth. The text then continues: "Wisdom extends to all things, and with his way he rescues the world, so there is no error." Han Kangbo's commentary explains: "Wisdom that pervades all things enables him to use his way to rescue the world." Kong Yingda's exposition explains: "Knowing all things and using his way to rescue the world" means that the sage knows nothing he does not know, which is wisdom that pervades all things; the world is nurtured by him, which is using his way to rescue the world. "Therefore, there is no error" means that his actions are all appropriate, without error, and will not cause things to lose their proper place.

旁行而不流，應變旁通，而不流淫也。[疏]正義曰：言聖人之德，應變旁行，無不被及，而不有流移淫過。若不應變化，非理而動，則為流淫也。樂天知命，故不憂。順天之化，故曰樂也。[疏]正義曰：順天施化，是歡樂於天；識物始終，是自知性命。順天道之常數，知性命之始終，任自然之理，故不憂也。

The text says: "It extends widely in all directions without being reckless or unrestrained." Han Kangbo's commentary explains: "It extends widely in all directions by responding to changes, yet does not become reckless or excessive." Kong Yingda's exposition states: "The sage's virtue responds to changes and extends widely in all directions, benefiting all things, yet does not fall into the error of being capricious or unrestrained. If one cannot respond to changes and acts recklessly against the norm, then it becomes reckless and unrestrained." The text then says: "Rejoicing in heaven and knowing one's destiny, thus there is no worry." Han Kangbo's commentary explains: "By following the transformation of heaven, it is said to be joyful." Kong Yingda's exposition states: "To follow the transformation of heaven is to find joy in heaven; to understand the beginning and end of all things is to know one's own destiny. By following the constant pattern of the heavenly way and understanding the beginning and end of life and destiny, one follows the natural order, thus there is no worry."

安土敦乎仁，故能愛。安土敦仁者，萬物之情也。物順其情，則仁功贍矣。[疏]正義曰：言萬物之性，皆欲安靜於土，敦厚於仁。聖人能行此安土敦仁之化，故能愛養萬物也。範圍天地之化而不過。範圍者，擬範天地，而周備其理也。[疏]正義曰：範謂模範，圍謂周圍，言聖人所為所作，模範周圍天地之化養，言法則天地以施其化，而不有過失違天地者也。

The text says: Being content with one's place and being sincere in benevolence, thus being able to love people and things. Han Kangbo's commentary explains: Being content with one's land and sincere in benevolence is the nature of all things; when all things follow their nature, the effect of benevolence is comprehensive. Kong Yingda's exposition explains: The nature of all things is to be content with their place and sincere in benevolence; sages can promote this "being content with one's land and sincere in benevolence" education, thus being able to love and nurture all things. The text then says: Imitating and regulating the nurturing of heaven and earth without excess. Han Kangbo's commentary explains:the so-called "range" means imitating and regulating heaven and earth, comprehensively encompassing their principles. Kong Yingda's exposition explains: "Fan" means model, "wei" means surrounding; it means that the sage's actions imitate and regulate, and comprehensively encompass the nurturing of heaven and earth, that is, to carry out education by following heaven and earth, without error and not violating heaven and earth.

曲成萬物而不遺。曲成者，乘變以應物，不繫一方者也，則物宜得矣。[疏]正義曰：言聖人隨變而應，屈曲委細，成就萬物，而不有遺棄細小而不成也。通乎晝夜之道而知。通幽明之故，則無不知也。[疏]正義曰：言聖人通曉於晝夜之道，晝則明也，夜則幽也，言通曉於幽明之道，而無事不知也。自此以上，皆神之所為，聖人能極神之幽隱之德也。

The text says: It thoroughly accomplishes all things in a detailed and subtle way without any omissions. Han Kangbo's commentary explains: What is meant by "curved accomplishment" is that it responds to all things by following change, not being confined to a particular aspect, so that each thing receives its proper place. Kong Yingda's exposition explains: The sage responds according to change, accomplishing all things in a subtle and detailed manner, without abandoning small things and not accomplishing them. The text then continues: It understands the principle of day and night and knows all things. Han Kangbo's commentary explains: To understand the causes of hidden and manifest things, there is nothing that is not known. Kong Yingda's exposition explains: The sage understands the principle of day and night—day is brightness, night is darkness, that is, understanding the principle of both hidden and manifest, thus nothing is unknown. From here onwards, it speaks of the actions of "spirit." The sage can exhaust the profound and subtle virtue of spirit.

故神無方，而易無體。自此以上，皆言神之所為也。方、體者，皆繫於形器者也。神則陰陽不測，易則唯變所適，不可以一方、一體明。[疏]“故神”至“無體”。○正義曰：神則寂然虛無，陰陽深遠，不可求難，是無一方可明也。易則隨物改變，應變而往，無一體可定也。○注“自此以上”。○正義曰：自此以上，皆言神之所為者，謂從“神無方”以上，至“精氣為物”以下，《經》之所云，皆言神所施為。神者，微妙玄通，不可測量，故能知鬼神之情狀，與天地相似。知周萬物，樂天知命，安土敦仁，範圍天地，曲成萬物，通乎晝夜，此皆神之功用也。作《易》者因自然之神以垂教，欲使聖人用此神道以被天下，雖是神之所為，亦是聖人所為。

The text says: therefore, "the spirit" has no fixed place, and the "Book of Changes" has no fixed form. Han Kangbo's commentary explains: from this sentence upwards, it discusses the actions of the spirit. "Place" and "form" belong to tangible objects; the spirit, however, changes with yin and yang, and is unpredictable, while the Book of Changes follows change and movement, and cannot be explained by a particular place or form. Kong Yingda's commentary explains the text: the spirit is quiet and empty, yin and yang are deep and distant, difficult to seek, so there is no fixed place to indicate it; the Book of Changes changes with things and follows change, so there is no fixed form. Kong Yingda also explains Han's comment "from this point upwards" as referring to the fact that all the text from "the spirit has no fixed place" up to "the vital energy becomes things" discusses the actions of the spirit. The spirit is subtle and profound, beyond measurement, so it can know the nature of ghosts and spirits, and be similar to heaven and earth; wisdom pervades all things, rejoices in heaven and knows destiny, is at ease in its place and sincere in kindness, encompasses heaven and earth, and subtly forms all things, and understands day and night. These are the functions of the spirit. The person who composed the Book of Changes followed the natural spirit to impart teachings and education, intending for the sage to use this spiritual way to cover the world; although these are the actions of the spirit, they are also the actions of the sage.

云“方體者，皆繫於形器”者，方是處所之名，體是形質之稱。凡處所形質，非是虛無，皆繫著於器物，故云“皆繫於形器”也。云“神則陰陽不測”者，既幽微不可測度，不可測，則何有處所，是“神無方”也。云“易則唯變所適”者，既是變易，唯變之適，不有定往，何可有體，是“易無體”也。云“不可以一方一體明”者，解“無方”“無體”也。凡“無方”“無體”，各有二義。一者神則不見其處所云為，是無方也；二則周遊運動，不常在一處，亦是無方也。無體者，一是自然而變，而不知變之所由，是無形體也；二則隨變而往，無定在一體，亦是無體也。

Kong Yingda explains Han's comment "Fang ti zhe, jie xi yu xing qi" by saying: "Fang" refers to a place, and "ti" refers to form and substance; all places and forms and substances are not empty, but are attached to objects, hence "jia xi yu xing qi." Han says "shen ze yin yang bu ce" because the spirit is subtle and indescribable, and since it is indescribable, it has no fixed place, hence "shen wu fang." Han says "yi ze wei bian suo ji" because the Book of Changes is change, and it follows change, without a fixed direction, so there is no form, hence "yi wu ti." Han says "bu ke yi yi fang yi ti ming" to explain "wu fang" and "wu ti." Whenever "wu fang" and "wu ti" are mentioned, they each have two meanings: regarding "wu fang," one is that the spirit does not show its place or actions, and two is that it moves around and is not fixed in one place; regarding "wu ti," one is that it changes naturally but does not know where the change comes from, hence no form, and two is that it follows change and is not fixed on a particular form, hence no form.

一陰一陽之謂道，道者何？無之稱也，無不通也，無不由也，況之曰道。寂然天體，不可為象。必有之用極，而無之功顯，故至乎“神無方，而易無體”，而道可見矣。故窮變以盡神，因神以明道，陰陽雖殊，無一以待之。在陰為無陰，陰以之生；在陽為無陽，陽以之成，故曰“一陰一陽”也。

The text says: The alternating movement of yin and yang is called the "Dao." Han Kangbo explains: What is the "Dao"? It is the name for "wu" (non-being). It is everywhere and through everything, so it is metaphorically called the "Dao." It is still and formless (the text says "寂然天体," but "天" should be "无"), and cannot be described by form. Only when the function of "you" (being) is fully expressed does the function of "wu" become apparent. Therefore, when it reaches the level of "Shen wu fang, and Yi wu ti" (the Dao has no fixed form), the "Dao" can be perceived. Thus, by thoroughly investigating change to exhaust the subtlety of the divine, one can explain the Dao through the divine. Although yin and yang are different, they are both treated by the "one" of "wu": in yin there is no yin, for yin arises from it; in yang there is no yang, for yang is formed by it. Therefore it is said "one yin and one yang."

[疏]“一陰”至“謂道”。○正義曰：一謂無也，無陰無陽，乃謂之道。一得為無者，無是虛無，虛無是大虛，不可分別，唯一而已，故以一為無也。若其有境，則彼此相形，有二有不得為一。故在陰之時，而不見為陰之功；在陽之時，而不見為陽之力，自然而有陰陽，自然無所營為，此則道之謂也。故以言之為道，以數言之謂之一，以體言之謂之無，以物得開通謂之道，以微妙不測謂之神，以應機變化謂之易，總而言之，皆虛無之謂也。聖人以人事名之，隨其義理，立其稱號。

Kong Yingda explained the passage "One yin and one yang is called the Dao" by saying: here, the term "one" refers to "wu" — that which is neither yin nor yang, and is called the Dao. The reason "one" can be interpreted as "wu" is that "wu" is emptiness, emptiness is the great void, indistinct and undifferentiated, and is only one. Therefore, "one" is regarded as "wu." If one falls into the realm of "you" (being), there is mutual distinction, and with two and "you," it cannot be called "one." Therefore, when yin is present, one cannot see its function as yin; when yang is present, one cannot see its power as yang. Yin and yang arise naturally, without effort, and this is called the Dao. Therefore, in terms of expression, it is called the Dao; in terms of number, it is called one; in terms of nature, it is called wu; in terms of its role in opening up all things, it is called the Dao; in terms of its subtlety and immeasurability, it is called shen; in terms of its responsiveness and change, it is called yi. In summary, all these terms are expressions of wu. The sages named them according to human affairs and established these terms based on their meanings.

○注“道者”至“一陽也”。○正義曰：云：“道者何？無之稱”者，此韓氏自問其道而釋之也。道是虛無之稱，以虛無能開通於物，故稱之曰道。云“無不通，無不由”者，若處於有，有則為物礙難，不可當通。道既虛無為體，則不為礙難，故曰“無不通”也。“無不由”者，言萬物皆因之而通，由之而有。云“況之曰道”者，比況道路以為稱也。“寂然無體，不可為象”者，謂寂然幽靜而無體，不可以形象求，是不可為象。至如天覆地載，日照月臨，冬寒夏暑，春生秋殺，萬物運動，皆由道而然，豈見其所營，知其所為？是“寂然無體，不可為象”也。

Kong Yingda explains in his commentary on Han's annotations from "Dao zhe he" to "Gu yue yi yin yi yang ye" that Han's annotation on "Dao zhe he" says "Dao is the name of nothingness." Han sets up a question and answer to explain "Dao" — Dao is the term for nothingness, because nothingness enables all things to be open and unobstructed, so it is called "Dao." Han's annotation on "wu bu tong, wu bu you" means that if one is on the side of "having," "having" will be obstructed by other things, and thus cannot be universally accessible; since Dao is based on nothingness, it is not obstructed, so it is said "wu bu tong." "Wu bu you" means that all things are made possible through it and depend on it. Han's annotation on "kuang zhi yue Dao" means that it is named "Dao" by analogy with a road. Han's annotation on "ji ran wu ti, bu ke wei xiang" means that it is quiet and formless, and cannot be represented by an image. Just as the sky covers, the earth supports, the sun shines, the moon shines, winter is cold, summer is hot, spring brings birth, autumn brings death, and all things continue without end, they are all thus because of Dao, yet who has seen its management or known its actions? This is what is meant by "ji ran wu ti, bu ke wei xiang."

云“必有之用，極而無之功顯”者，猶若風雨是有之所用，當用之時，以無為心，風雨既極之後，萬物賴此風雨而得生育，是生育之功，由風雨無心而成。是“有之用極，而無之功顯”，是神之發作動用，以生萬物，其功成就，乃在於無形。應機變化，雖有功用，本其用之所以，亦在於無也。故至乎“神無方，而《易》無體”，自然無為之道，可顯見矣。當其有用之時，道未見也。

Kong Yingda explains Han's comment on "When the function of 'having' is exhausted, the achievement of 'non-having' becomes evident" by saying: For example, wind and rain belong to the function of "having." When they are in use, they act with "non-intentional" intent. After the wind and rain cease, all things rely on them for their growth and reproduction. The achievement of this reproductive function is due to the non-intentional nature of wind and rain. This is "When the function of 'having' reaches its limit, the achievement of 'non-having' becomes evident." The divine principle acts to nurture all things, yet its accomplishment is realized in the invisible. Although responding to circumstances and changing with the situation has function, when we investigate the reason for this function, it still lies in "non-having." Thus, when we reach the level of "The divine has no fixed form, and the Book of Changes has no fixed form," the natural and effortless way of the Dao becomes evident. When the Dao is in action, it is invisible.

云“故窮變以盡神”者，神則杳然不測，千變萬化。聖人則窮此千變萬化，以盡神之妙理，故云窮變化以盡神。云“因神以明道”者，謂盡神之理，唯在虛無，因此虛無之神，以明道之所在，道亦虛無，故云“因神以明道”也。“陰陽雖殊，無一以待之”者，言陰之與陽，雖有兩氣，恆用虛無之一，以擬待之。言在陽之時，亦以為虛無，無此陽也。在陰之時，亦以為虛無，無此陰也。

Kong Yingda explains Han's comment "Therefore, by exhausting all changes to reach the divine" by saying that the divine is indescribable and ever-changing; the sage exhausts all these changes to fully understand the subtle nature of the divine, hence saying "by exhausting changes to reach the divine." Han's comment "by the divine to clarify the Dao" means that understanding the nature of the divine is only in the void; by relying on this void-like divine, one can clarify where the Dao lies—the Dao is also void, hence saying "by the divine to clarify the Dao." Han's comment "although yin and yang differ, they are all unified by the one" means that although yin and yang are two kinds of qi, they are always compared and treated with this void "one": when it is yang, it is regarded as void, without this yang; when it is yin, it is regarded as void, without this yin.

云“在陰為無陰，陰以之生”者，謂道雖在於陰，而無於陰，言道所生皆無陰也。雖無於陰，陰終由道而生，故言“陰以之生”也。“在陽為無陽，陽以之成”者，謂道雖在陽，陽中必無道也。雖無於陽，陽必由道而成，故言“陽以成之”也。道雖無於陰陽，然亦不離於陰陽，陰陽雖由道成，即陰陽亦非道，故曰“一陰一陽”也。

Kong Yingda explains Han's commentary "In the realm of yin, there is no yin; yin arises from it" by saying that although the Dao exists within yin, it is not identified with yin. This means that everything generated by the Dao does not take the form of yin. Although it does not take the form of yin, yin ultimately arises from the Dao, hence "yin arises from it." Han's commentary on "In the realm of yang, there is no yang; yang is formed by it" refers to the Dao existing within yang, yet yang does not manifest as the Dao. Although it does not take the form of yang, yang is necessarily formed by the Dao, hence "yang is formed by it." The Dao does not take the form of yin or yang, yet it is not separate from them. Although yin and yang are formed by the Dao, yin and yang themselves are not the Dao. Therefore, "a yin and a yang are called the Dao."

繼之者善也，成之者性也。仁者見之謂之仁，知者見之謂之知，仁者資道以見其仁，知者資道以見其知，各盡其分。[疏]正義曰：“繼之者善也”者，道是生物開通，善是順理養物，故繼道之功者，唯善行也。“成之者性也”者，若能成就此道者，是人之本性。若性仁者成就此道為仁性，知者成就此道為知也。故云“仁者見之謂之仁，知者見之謂之知”。是仁之與知，皆資道而得成仁知也。

The text says: Those who carry it on are the benevolent, and those who complete it are by nature; the benevolent call it benevolence when they see it, and the wise call it wisdom when they see it. Han Kangbo explained: The benevolent manifest their benevolence by means of the Way, and the wise manifest their wisdom by means of the Way, each fulfilling their own role. Kong Yingda explained: "Those who carry it on are the benevolent" — the function of the Way is to generate and nourish all things, to open up and connect all things. The function of benevolence is to follow the principles and nurture all things, so only the virtue of benevolence can carry on the merit of the Way. "Those who complete it are by nature" — the one who completes this Way is the human nature. If one's nature is benevolent, completing this Way makes it benevolent; if one's nature is wise, completing this Way makes it wise. Therefore, it says, "The benevolent call it benevolence when they see it, the wise call it wisdom when they see it." This shows that benevolence and wisdom are achieved through the Way.

百姓日用而不知，故君子之道鮮矣。君子體道以為用也。仁知則滯於所見，百姓則日用而不知。體斯道者，不亦鮮矣？故“常無慾，以觀其妙”，始可以語至而言極也。[疏]“百姓”至“鮮矣”。○正義曰：“百姓日用而不知”者，言萬方百姓，恆日日賴用此道而得生，而不知道之功力也。言道冥昧不以功為功，故百姓日用而不能知也。“故君子之道鮮矣”者，君子謂聖人也。仁知則各滯於所見，百姓則日用不知，明體道君子，不亦少乎？

The text says: The common people use it every day but are unaware of it, so those who can understand the Dao are few. Han Kangbo explained: A gentleman is one who observes the Dao and applies it; the benevolent and the wise are each confined to their own partial views, while the common people use it daily without knowing it, so those who can truly understand the Dao are not numerous. Therefore, the Book of老子 says, "Always without desire, observe its subtlety," only then can one discuss profound truths and reach the ultimate. Kong Yingda explained the text: "The common people use it daily but do not know it" means that people from all directions rely on this Dao to survive every day, yet they do not know its benefits; because the Dao is hidden and obscure, they do not regard its contributions as achievements, hence the common people use it daily but do not understand it. "Therefore, the way of the gentleman is rare" — here, "gentleman" refers to the sage; the benevolent and the wise are each confined to their own partial views, while the common people also use it daily without knowing it, showing that those who can truly understand the Dao are indeed very few.

○注“君子體道”至“極也”。○正義曰：“君子體道以為用”者，謂聖人為君子，體履於至道，法道而施政，則《老子》云“為而不宰，功成不居”是也。云“仁知則滯於所見”者，言仁知雖賢猶有偏，見仁者觀道謂道為仁，知者觀道謂道為知，不能遍曉，是滯於所見也。是道既以無為用，若以仁以知，則滯所見也。至於百姓，但日用通生之道，又不知通生由道而來，故云“百姓日用而不知”也。

Kong Yingda explains in his commentary on Han's annotations from "The gentleman embodies the Dao and applies it" to "and thus reaches the extreme" as follows: The phrase "The gentleman embodies the Dao and applies it" refers to calling the sage a gentleman, who practices the ultimate Dao and follows the Dao to implement governance and education. This is what the Laozi says, "acting without taking credit, achieving success without claiming it." Han's annotation says "Ren and Zhi are confined by their own views," meaning that although the benevolent and the wise are virtuous, they still have limitations. The benevolent see the Dao as benevolence, the wise see the Dao as wisdom, and thus they cannot fully comprehend the Dao, which is confined by their own perspectives. Since the Dao uses "non-being" as its function, if one views it through the lens of benevolence or wisdom, one falls into partial views. As for the common people, they use this Dao that generates all things every day, yet they do not know that this generative power comes from the Dao, hence the saying "the common people use it daily without knowing."

云“體斯道者，不亦鮮矣”者，是聖人君子獨能悟道，故云“不亦鮮矣”。云“故常無慾以觀其妙”者，引《老子·道經》之文，以結成此義。“無慾”謂無心，若能寂然無心無慾，觀其道之妙趣，謂不為所為，得道之妙理也。云“始可以語至而言極也”者，若能無慾觀此道之妙理，無事無為，如此，可以語說其至理，而言其極趣也。若不如此，不可語至而言極也。

Kong Yingda continued his commentary: Han's annotation says "Those who embody this way of thinking are not numerous," because only the sages and virtuous men can comprehend the Dao, hence saying "Are they not few?" Han's annotation says "Therefore, by maintaining a state of no desire, one can observe its subtlety," which is citing a sentence from the "Dao Jing" to conclude this point: "No desire" means having no ulterior motive; if one can remain still and free from desire and intention, observing the subtle meaning of the Dao, then one can attain the profound principles of the Dao without deliberate effort. Han's annotation says "Only then can one speak of the ultimate and reach its extremity," meaning that if one can observe the subtle principles of the Dao with a mind free from desire and action, then one can discuss the ultimate truth and reach its highest point; if one cannot achieve this, then one cannot speak of the ultimate or discuss its extremity.

[疏]正義曰：“顯諸仁”至“之門”，此第五章也。上章論神之所為，此章廣明易道之大，與神功不異也。顯諸仁，藏諸用，衣被萬物，故曰“顯諸仁”。日用而不知，故曰“藏諸用”。[疏]正義曰：“顯諸仁”者，言道之為體，顯見仁功，衣被萬物，是“顯諸仁”也。“藏諸用”者，謂潛藏功用，不使物知，是“藏諸用”也。

Kong Yingda's commentary summarizes this chapter: starting from the sentence "manifesting in benevolence" up to the sentence "the gate of the Way and righteousness," this is the fifth chapter of the Great Treatise. The previous chapter discussed the actions of "the divine," while this chapter broadly explains the vastness of the Way of the Book of Changes, which is essentially the same as the function of the divine. The text says: the Way is manifested in benevolence and hidden in its use. Han Kangbo's commentary explains: it covers all things, hence "manifesting in benevolence"; people use it daily without realizing it, hence "hidden in its use." Kong Yingda's commentary explains: "manifesting in benevolence" refers to the Way as the principle, manifesting the effectiveness of benevolence, covering all things; "hidden in its use" refers to concealing its function, so that things do not perceive it.

鼓萬物而不與聖人同憂，萬物由之以化，故曰“鼓萬物”也。聖人雖體道以為用，未能全無以為體，故順通天下，則有經營之跡也。[疏]“鼓萬物”至“同憂”。○正義曰：言道之功用，能鼓動萬物，使之化育，故云“鼓萬物”。聖人化物，不能全無以為體，猶有經營之憂；道則虛無為用，無事無為，不與聖人同用，有經營之憂也。○注“聖人雖體以為用”。○正義曰：云“聖人雖體道以為用”者，言聖人不能無憂之事。道則無心無跡，聖人則亦無心有跡，聖人能體附於道，其跡以有為用。云“未能全無以為體”者，道則心跡俱無，是其全無以為體；聖人則無心有跡，是跡有而心無，是不能全無以為體。云“故順通天下，則有經營之跡”者，言聖人順通天下之理，內則雖是無心，外則有經營之跡，則有憂也。道則心跡俱無，無憂無患，故云“不與聖人同憂”也。

The text says: The Dao moves and activates all things, yet it does not have the worries of a sage. Han Kangbo's commentary explains: All things are transformed and nurtured through it, so it is said "moves all things"; although sages comprehend the Dao and apply it, they still cannot fully take "nothingness" as their fundamental nature, so when they smoothly govern the world, there are still traces of their efforts. Kong Yingda's commentary on the text says: The function of the Dao can move all things, allowing them to be transformed and nurtured, so it is said "moves all things." Sages nurture all things, but they cannot fully take "nothingness" as their fundamental nature, and thus still carry the burden of labor and worry; the Dao, however, uses emptiness and nothingness, does nothing, and differs from the mind of a sage, having no labor or worry. Kong Yingda further comments on Han's note "sages comprehend the Dao and apply it" by saying: This refers to the fact that sages cannot be entirely free of worry. The Dao has no mind and no traces, while sages have no mind but have traces; sages can comprehend and rely on the Dao, yet in their actions they still use "being." Han's note says "they cannot fully take 'nothingness' as their fundamental nature" because the Dao's mind and traces both return to nothingness, which is called fully taking "nothingness" as its fundamental nature; sages, however, have no mind but have traces, with traces being "being" and mind being "nothingness," so they cannot fully take "nothingness" as their fundamental nature. Han's note says "so when they smoothly govern the world, there are traces of their efforts," meaning that sages follow and connect with the principles of the world, although their inner mind is free of concern, their external actions still have traces of effort, thus leading to worry. The Dao, however, has neither mind nor traces, thus having no worries or troubles, so it is said "it does not share the worries of sages."

盛德大業，至矣哉！夫物之所以通，事之所以理，莫不由乎道也。聖人功用之母，體同乎道，盛德大業，所以能至。[疏]正義曰：聖人為功用之母，體同於道，萬物由之而通，眾事以之而理，是聖人極盛之德，廣大之業，至極矣哉！於行謂之德，於事謂之業。富有之謂大業，廣大悉備，故曰“富有”。[疏]正義曰：自此已下，覆說“大業”“盛德”，因廣明易與乾坤，及其占之與事，並明神之體，以廣大悉備，萬事富有，所以謂之“大業”。

The text says: Great virtue, vast achievements, truly reach the ultimate! Han Kangbo explains: All things are connected and all affairs are orderly because of the Dao; the sage is the source of all functions, and his nature is the same as the Dao, so great virtue and vast achievements can reach the ultimate. Kong Yingda explains: The sage is the source of all functions, his nature is the same as the Dao, all things are connected through him, and all affairs are orderly through him. This is the sage's great virtue and vast achievements, truly reaching the ultimate. When it falls into virtue, it is called 'virtue'; when it falls into achievements, it is called 'achievement'. The text then says: Wealthy is called 'great achievement'. Han Kangbo explains: Vast and all-encompassing, so it is called 'wealthy'. Kong Yingda explains: From here on, it returns to elaborate on 'great achievement' and 'great virtue', and through this, broadly explains the Zhou Changes and the Qian and Kun trigrams, divination and affairs, and together explains the nature of 'spirit'. Because it is vast and all-encompassing, and all affairs are present, it is called 'great achievement'.

日新之謂盛德。體化合變，故曰“日新”。[疏]正義曰：聖人以能變通體化，合變其德，日日增新，是德之盛極，故謂之盛德也。生生之謂易，陰陽轉易，以成化生。[疏]正義曰：生生，不絕之辭。陰陽變轉，後生次於前生，是萬物恆生，謂之易也。前後之生，變化改易。生必有死，易主勸戒，獎人為善，故云生不云死也。

The text says: "Continuous renewal is called 'abundant virtue.'" Han Kangbo's commentary explains: by observing the process of generation and transformation, and by harmonizing with change, it is called "daily renewal." Kong Yingda's exposition states: the sage can adapt and transform, observing the process of generation and transformation, harmonizing with change so that his virtue becomes renewed daily. This is the utmost virtue, hence called "abundant virtue." The text then says: "Continuous generation without end is called 'Change.'" Han Kangbo's commentary explains: yin and yang alternate and transform, thus achieving the generation of all things. Kong Yingda's exposition states: "Continuous generation" refers to the unceasing nature of generation; as yin and yang transform, the generation of one generation follows that of the previous, and all things continue to be generated endlessly. This is called "Change." All things are in a state of mutual generation and constant transformation. There is birth and death, but The Zhou Changes focuses on encouragement and admonition, urging people to be virtuous, hence it speaks only of "birth" and not of "death."

成象之謂乾，擬乾之象。[疏]正義曰：謂畫卦成乾之象，擬乾之健，故謂卦為乾也。效法之謂坤，效坤之法。[疏]正義曰：謂畫卦效坤之法，擬坤之順，故謂之坤也。極數知來之謂占，通變之謂事，物窮則變，變而通之，事之所由生也。[疏]正義曰：“極數知來之謂占”者，謂窮極蓍策之數，豫知來事，占問吉凶，故云“謂之占”也。“通變之謂事”者，物之窮極，欲使開通，須知其變化，乃得通也。凡天下之事，窮則須變，萬事乃生，故云“通變之謂事”。

The text says: Achieving the image of things is called "Qian." Han Kangbo's commentary explains: This is likening the image of the Qian hexagram. Kong Yingda's exposition explains: By drawing the hexagram, the image of Qian is formed, likening the strength and vigor of Qian, so this hexagram is called Qian. The text then says: Following the principles and norms is called "Kun." Han Kangbo's commentary explains: This is following the principles of Kun. Kong Yingda's exposition explains: By drawing the hexagram, the principles of Kun are followed, likening the flexibility and compliance of Kun, so this hexagram is called Kun. The text then says: Exhausting the divination numbers to foresee the future is called "zhan," and understanding change is called "shi." Han Kangbo's commentary explains: When things reach their limit, they must change, and through change they become通畅, which is the origin of events. Kong Yingda's exposition explains: "Exhausting the numbers to know the future is called zhan" means exhausting the number of the yarrow stalks to foresee future events, inquiring about good fortune and misfortune, so it is called zhan. "Understanding change is called shi" means when things reach their limit, to make them通畅, one must understand their changes; all worldly affairs, when they reach their limit, must change and become通畅, thus all things arise from this, so it is called "understanding change is called shi."

陰陽不測之謂神。神也者，變化之極，妙萬物而為言，不可以形詰者也，故曰“陰陽不測”。嘗試論之曰：原夫兩儀之運，萬物之動，豈有使之然哉！莫不獨化於大虛，欻爾而自造矣。造之非我，理自玄應；化之無主，數自冥運，故不知所以然，而況之神。是以明兩儀以太極為始，言變化而稱極乎神也。夫唯知天之所為者，窮理體化，坐忘遺照。至虛而善應，則以道為稱。不思而玄覽，則以神為名。蓋資道而同乎道，由神而冥於神也。

The text says: The transformation of yin and yang is beyond measurement, and this is called "shen." Han Kangbo's commentary explains: What is meant by "shen" is the ultimate state of transformation. It is spoken of in terms of its subtlety in relation to all things, and it cannot be pursued by means of form or traces. Therefore, it is said "yin and yang cannot be measured." Let us try to elaborate further: Investigating the operation of the two principles of heaven and earth and the activities of all things, is there someone who is directing them? They are not caused by any external agent, but arise spontaneously within the great void. They emerge suddenly and naturally. Creation and transformation do not come from "I," and their principle naturally corresponds in a profound way. Generation and nurturing have no master, and their course naturally runs in an unfathomable manner. Because we do not know why it is so, it is metaphorically called "shen." Therefore, to explain the two principles, we must begin with "Taiji," and to discuss transformation, we must ultimately reach "shen." Only those who understand the actions of heaven can thoroughly investigate physical principles and recognize transformation. By sitting in stillness, forgetting the self, and abandoning external illumination, they reach the utmost quietude and are skillful in responding to things. This is called "Dao." Without deliberation, yet profoundly comprehending, this is called "shen." Basically, it is by relying on Dao and aligning with Dao, and by following shen and merging with shen.

[疏]“陰陽”至“謂神”。○正義曰：天下萬物，皆由陰陽，或生或成，本其所由之理，不可測量之謂神也，故云“陰陽不測之謂神”。○注“神也者”至“神也”。○正義曰：云“神也者，變化之極”者，言神之施為，自將變化之極以為名也。云“妙萬物而為言”者，妙謂微妙也。萬物之體，有變象可尋，神則微妙於萬物而為言也，謂不可尋求也。云“不可以形詰”者，杳寂不測，無形無體，不可以物之形容所求而窮語也。

Kong Yingda explains the passage "Yin and yang that cannot be measured are called 'shen'" by saying: All things in the world are generated and formed through yin and yang. When we trace back to the fundamental principles from which they arise, those that cannot be measured are called "shen." Therefore, it is said "Yin and yang that cannot be measured are called 'shen.'" Kong Yingda also explains Han's commentary from "Shen also is" to "is by shen and is beyond shen" by saying: Han's commentary states "Shen is the extreme of change," meaning that the actions of shen are named based on the extreme of change. Han's commentary states "subtly creating all things and speaking about it," where "subtle" means subtle and profound: the forms of all things have signs of change that can be traced, but shen is subtle beyond all things and speaks about it, which is beyond seeking. Han's commentary states "it cannot be questioned by form," meaning it is remote and silent, indescribable, formless and without substance, and cannot be questioned or explored through the forms of things.

云“造之非我，理自玄應”者，此言神力也。我，謂宰主之名也。言物之造作，非由我之宰主所為，其造化之理，自然玄空相應，而自然造作也。云“是以明兩儀以太極為始”者，言欲明兩儀天地之體，必以太極虛無為初始，不知所以然，將何為始也？云“言變化而稱極乎神”者，欲言論變化之理，不知涯際，唯“稱極乎神”，神則不可知也。

Kong Yingda explains Han's comment "Zao zhi fei wo, li zi xuan ying" by saying: this refers to the power of the divine. "Wo" is the name of the sovereign; the creation of all things is not done by a sovereign "wo," but the principle of creation naturally responds mysteriously and spontaneously. Han's comment "yi shi ming liang yi yi taiji wei shi" means that to explain the nature of the two principles (liang yi), one must take the Taiji (Supreme Ultimate) as the beginning, which is empty and formless. If one does not know why it is so, what can be taken as the beginning? Han's comment "yan bianhua er cheng jiu hu shen" means that when discussing the principle of change, one cannot find its limit, so one can only say it reaches the "shen" (divine), which is beyond comprehension.

云“夫唯知天之所為者，窮理體化，坐忘遺照”者，言若能知天之所造為者，會能窮其物理，體其變化，靜坐而忘其事，及遺棄所照之物，任其自然之理，不以他事繫心，端然玄寂，如此者，乃能知天之所為也。言天之道亦如此也。“坐忘遺照”之言，事出《莊子·大宗師》篇也。云“至虛而善應，則以道為稱”者，此解道之目也。言至極空虛而善應於物，則乃目之為道，故云“則以道為稱”。

Kong Yingda explains Han's annotation of the phrase "Only those who know what Heaven does can exhaust the principles of things, comprehend their transformations, sit in meditation forgetting worldly affairs, and abandon the objects of their contemplation, thus allowing natural principles to take their course without attaching to other matters, remaining calmly and mysteriously still; such a person can know Heaven's actions, and the Way itself is precisely like this." The phrase "sitting in forgetfulness and abandoning contemplation" comes from the chapter "Great Master" in the "Zhuangzi." Han's annotation says, "Being utterly empty yet capable of responding to all things, it is called the 'Way,' hence 'called the Way.'" This is explaining the term "Way": being at the utmost emptiness yet able to respond to all things, so it is called the "Way," hence "called the Way."

云“不思而玄覽，則以神為名”者，謂不可思量而玄遠，覽見者乃目之為神，故云“則以神為名”也。云“蓋資道而同乎道”者，此謂聖人設教，資取乎道，行無為之化，積久而遂同於道，內外皆無也。云“由神而冥於神也”者，言聖人設教，法此神之不測，無體無方，以垂於教，久能積漸，而冥合於神，不可測也。此皆謂聖人初時雖法道法神以為無，體未能全無，但行之不已，遂至全無不測，故云“資道而同於道，由神而冥於神也”。

Kong Yingda explains Han's comment that "without thinking, one can have a profound and comprehensive view, hence it is called 'spirit' (shen)." This means that if one can perceive things profoundly and comprehensively without deliberation, it is called "spirit," hence the term "named after spirit." Han's comment says "this is based on the Dao and harmonizes with the Dao," meaning that sages establish teachings and education by taking the Dao as their model, carrying out non-action, and over time, they become harmonized with the Dao, both internally and externally returning to "nothingness." Han's comment also says "from spirit, one becomes one with spirit," meaning that sages establish teachings and education by emulating the indescribable and formless nature of spirit, using it to convey teachings. Over time, they gradually become in harmony with spirit, also indescribable. All of this indicates that although sages initially emulate the Dao and spirit, and dwell in "nothingness," their essence is not yet fully nothingness. As long as they continue to act, they will eventually reach a complete "nothingness" that is indescribable. Therefore, it is said "based on the Dao and harmonizing with the Dao, from spirit, one becomes one with spirit."

夫易，廣矣大矣，以言乎遠則不御；窮幽極深，無所止也。[疏]正義曰：“夫易廣矣，大矣”者，此贊明易理之大，易之變化，極於四遠，是廣矣，窮於上天是大矣，故下云“廣大配天地”也。“以言乎遠則不御”者，御，止也。言乎易之變化，窮極幽深之遠，則不有御止也。謂無所止息也。以言乎邇則靜而正；則近而當。[疏]正義曰：邇，近也。言易之變化，在於邇近之處，則寧靜而得正。謂變化之道，於其近處，物各靜而得正，不煩亂邪僻也。遠尚不御，近則不御可知；近既靜正，則遠亦靜正，互文也。

The text says: The Zhou Changes are truly vast and great! In terms of its distant reach, it has no end. Han Kangbo's commentary explains: It thoroughly explores the hidden and profound, reaching the utmost depth, with no end. Kong Yingda's exposition explains: "The Book of Changes is vast and great" is a praise of the grandeur of the principles of the Changes. The Changes extend to the farthest corners, hence it is called "vast"; they reach the heavens, hence it is called "great." Therefore, the following text says "vast and great, matching heaven and earth." The phrase "in terms of distance, it cannot be restrained" refers to "restrained" as stopping: The Changes extend to the remote and profound places, and nothing can stop them, meaning they are without end. The text then continues: In terms of its nearness, it is tranquil and upright. Han Kangbo's commentary explains: When speaking of nearness, it is accurate and appropriate. Kong Yingda's exposition explains: "Near" means close. When the Changes manifest in the near, they are tranquil and upright, meaning the way of change, when it is near, makes all things quiet and proper, without confusion or disorder. Since it has no end in the distant, it is even more evident that it has no end in the near; if it can be tranquil and upright in the near, then it is also tranquil and upright in the distant—this is a method of mutual explanation.

以言乎天地之間，則備矣。夫乾，其靜也專，其動也直，是以大生焉。專，專一也。直，剛正也。[疏]正義曰：“以言乎天地之間，則備矣”者，變通之道，遍滿天地之內，是則備矣。“夫乾其靜也專，其動也直，是以大生焉”者，上《經》既論易道資陰陽而成，故此《經》明乾，復兼明坤也。乾是純陽，德能普備，無所偏主，唯專一而已。若氣不發動，則靜而專一，故云“其靜也專”。若其運轉，則四時不忒，寒暑無差，則而得正，故云“其動也直”。以其動靜如此，故能大生焉。

The text says: In regard to the space between heaven and earth, it is complete in all things. It also says: "When the Qian trigram is still, it is single-minded; when it moves, it is upright, thus it can greatly generate life." Han Kangbo's commentary explains: "Single-minded" means being single-minded, and "upright" means being upright. Kong Yingda's exposition explains: "When speaking of the space between heaven and earth, it is complete" means that the principle of change and adaptability pervades all within heaven and earth, hence it is complete in all things. "When Qian is still, it is single-minded; when it moves, it is upright, thus it can greatly generate life" — the previous text has already discussed the Way of the Book of Changes relying on yin and yang. Therefore, here it explains Qian, and then also refers to Kun. Qian is purely yang, with a universally complete virtue, not biased toward any particular direction, but simply single-minded. If its qi does not move, it remains still and single-minded, hence it is said "when still, it is single-minded." When it moves, the four seasons do not fail their order, cold and heat have no error, following a standard and attaining correctness, hence it is said "when moving, it is upright." Because of its stillness and movement being like this, it can greatly generate all things.

夫坤，其靜也翕，其動也闢，是以廣生焉。翕，斂也。止則翕斂其氣，動則關開以生物也。乾統天首物，為變化之元，通乎形外者也。坤則順以承陽，功盡於已，用止乎形者也。故乾以專直言乎其材，坤以翕闢言乎其形。[疏]正義曰：此《經》明坤之德也。坤是陰柔，閉藏翕斂，故“其靜也翕”；動則開生萬物，故“其動也闢”。以其如此，故能廣生於物焉。天體高遠，故乾云“大生”；地體廣博，故坤云“廣生”。對則乾為物始，坤為物生，散則始亦為生，故總云生也。

The text says: "The Earth (Kun) is still and gathers, and when it moves, it opens up, thus being able to widely generate and nourish." Han Kangbo's commentary explains: "Xī" means gathering; when it is still, it gathers its energy, and when it moves, it opens its gates to generate all things. The Heaven (Qian) governs the heavenly way, stands at the head of all things, is the origin of change, and permeates beyond the physical form; while the Earth (Kun) is gentle and receptive to the yang energy, its function is exhausted within itself, and its action stops within the physical form. Therefore, the Heaven is described with "zhuān" (special) and "zhí" (direct) to explain its substance, while the Earth is described with "xī" (gather) and "pì" (open) to explain its form. Kong Yingda's commentary explains: this passage clarifies the virtue of the Earth (Kun). The Earth belongs to yin and softness, being closed and gathering, so it is said "when it is still, it gathers"; once it moves, it opens up to generate all things, so it is said "when it moves, it opens." Because of this, it can widely generate and nourish all things. The heavens are high, so the Heaven says "great generation"; the earth is vast, so the Earth says "wide generation." In comparison, the Heaven is the beginning of all things, and the Earth is the generation of all things; when considered separately, "beginning" is also "generation," so it is generally called "generation."

廣大配天地，變通配四時，陰陽之義配日月，易簡之善配至德。《易》之所載配此四義。[疏]正義曰：“廣大配天地”者，此《經》申明易之德，以易道廣大，配合天地，大以配天，廣以配地。“變通配四時”者，四時變通，易理亦能變通，故云“變通配四時”也。“陰陽之義配日月，易簡之善配至德”者，案初章論乾坤易簡，可久可大，配至極微妙之德也。然《易》初章易為賢人之德，簡為賢人之業，今總云“至德”者，對則德業別，散則業由德而來，俱為德也。

The text says: The breadth and scope of the Book of Changes correspond to heaven and earth, its capacity for change and adaptability corresponds to the four seasons, the meaning of yin and yang corresponds to the sun and moon, and its simplicity and goodness correspond to the highest virtue. Han Kangbo's commentary explains that the content of the Zhou Changes exactly corresponds to these four aspects. Kong Yingda's commentary explains: "Breadth corresponds to heaven and earth" is a statement in this passage about the virtue of the Book of Changes — the way of the Changes is broad and vast, corresponding to heaven and earth, "broad" corresponds to heaven, "scope" corresponds to earth. "Change and adaptability correspond to the four seasons" means that the four seasons are capable of change and adaptability, and the principles of the Changes are also capable of change and adaptability, so change and adaptability correspond to the four seasons. As for "the meaning of yin and yang corresponds to the sun and moon, and the goodness of simplicity and ease corresponds to the highest virtue," according to the first chapter's discussion of the trigrams Qian and Kun, the simplicity and ease of the Changes are described as enduring and great, which corresponds to the most profound and subtle virtue. However, the first chapter says "easy" refers to the virtue of the virtuous person and "simplicity" refers to the deeds of the virtuous person. Here, however, it is generally referred to as "the highest virtue," because in comparison, virtue and deeds are different. When considered separately, deeds arise from virtue, and both can be included under "virtue."

子曰：“易其至矣乎？夫易，聖人所以崇德而廣業也。窮理入神，其德崇也。兼濟萬物，其業廣也。[疏]正義曰：“子曰易其至矣乎”者，更美易之至極，是語之別端，故言“子曰”。“夫易，聖人所以崇德而廣業”者，言易道至極，聖人用之，增崇其德，廣大其業，故云“崇德而廣業也”。知崇禮卑，知以崇為貴，禮以卑為用。[疏]正義曰：易兼知之與禮，故此明知禮之用。知者通利萬物，象天陽無不覆，以崇為貴也。禮者卑敬於物象，地柔而在下，故以卑為用也。

The text says: Confucius said: "The Book of Changes has reached its ultimate stage! The Book of Changes is used by the sage to elevate virtue and expand great undertakings." Han Kangbo's commentary explains: to thoroughly investigate the principles of things and deeply penetrate the mysterious, his virtue becomes lofty; to benefit all things, his undertakings become vast. Kong Yingda's commentary explains: "Zi said: The Book of Changes has reached its ultimate stage" is another praise of the ultimate nature of the Book of Changes, because it starts a new paragraph, so it is marked as "Zi said." "The Book of Changes, is the way of the sage to elevate virtue and expand great undertakings" means that the way of the Book of Changes is ultimate, and the sage uses it to increase his own virtue and expand his own undertakings, hence saying "elevate virtue and expand great undertakings." The text then continues saying: wisdom should be lofty, and rites should be humble. Han Kangbo's commentary explains: wisdom values loftiness, and rites rely on humility. Kong Yingda's commentary explains: the Book of Changes includes both "knowledge" and "rites," so here it explains the functions of knowledge and rites. Intelligence is capable of benefiting all things, taking the image of the heavenly yang that covers everything, hence valuing loftiness; rites are humble and respectful towards all things, taking the image of the earth's flexibility and humility, hence relying on humility.

崇效天，卑法地。極知之崇，象天高而統物；備禮之用，象地廣而載物也。[疏]正義曰：知既崇高，故效天；禮以卑退，故法地也。天地設位，而易行乎其中矣。天地者，易之門戶，而易之為義，兼周萬物，故曰“行乎其中矣”。[疏]正義曰：天地陳設於位，謂知之與禮，而效法天地也。“而易行乎其中矣”者，變易之道，行乎知禮之中。言知禮與易而並行也。若以實象言之，天在上，地在下，是天地設位；天地之間，萬物變化，是易行乎天地之中也。

The text says: The lofty is modeled after Heaven, and the humble is modeled after Earth. Han Kangbo's commentary explains: To take the excellence of 'knowledge' to its extreme, it takes the image of Heaven's height and encompasses all things; to take the function of 'ritual' to its fullness, it takes the image of Earth's vastness and carries all things. Kong Yingda's exposition explains: Since wisdom is lofty, it is modeled after Heaven; since ritual is humble and yielding, it is modeled after Earth. The text then continues: Heaven and Earth have established their respective positions, and the Book of Changes operates within them. Han Kangbo's commentary explains: Heaven and Earth are the gateways of the Book of Changes, and the meaning of the Book of Changes encompasses all things comprehensively, hence it is said 'it operates within them.' Kong Yingda's exposition explains: Heaven and Earth being set in their positions refers to 'knowledge' and 'ritual' following Heaven and Earth. 'The Book of Changes operates within them' means the principle of change operates within knowledge and ritual, that is, knowledge, ritual, and the Book of Changes proceed together without contradiction. If we consider actual phenomena, Heaven is above and Earth is below, which is Heaven and Earth establishing their positions; the constant transformation of myriad things between Heaven and Earth is the Book of Changes operating within Heaven and Earth.

成性存存，道義之門。物之存成，由乎道義也。[疏]正義曰：此明易道既在天地之中，能成其萬物之性，使物生不失其性，存其萬物之存，使物得其存成也。性，謂稟其始也。存，謂保其終也。道，謂開通也。義，謂得其宜也。既能成性存存，則物之開通，物之得宜，從此易而來，故云“道義之門”，謂易與道義為門戶也。

The classic text says: To realize the nature of all things and ensure the continuity of existing things, this is the gate of righteousness. Han Kangbo's commentary explains: The reason why all things can exist and be formed is due to the Way and Righteousness. Kong Yingda's exposition explains: This clarifies that the principles of the Book of Changes operate within heaven and earth, thus realizing the nature of all things, enabling them to grow without losing their nature; it also preserves what exists, allowing all things to continue and be perfected. "Nature" refers to what is inherited at the beginning, and "continuation" refers to being preserved at the end. "Way" refers to opening up, and "Righteousness" refers to each thing receiving its proper place. If both realizing the nature of things and ensuring the continuity of existing things are achieved, then the opening up of all things and their proper places are all derived from the Book of Changes, hence it is said "the gate of Way and Righteousness," meaning that the Book of Changes is the gateway to the Way and Righteousness.

[疏]正義曰：“聖人有以”至“如蘭”，此第六章也。上章既明易道變化，神理不測，聖人法之，所以配於天地，道義從易而生；此章又明聖人擬議易象，以贊成變化。又明人擬議之事，先慎其身，在於慎言語，同心行，動舉措，守謙退，勿驕盈，保靜密，勿貪非位，凡有七事。是行之於急者，故引七卦之議，以證成之。

Kong Yingda's commentary summarizes this chapter: starting from the sentence "The sage perceived the subtleties of the world," up to the sentence "its scent is like orchid," this is the sixth chapter of the Great Treatise. The previous chapter had already explained the changes of the Way of the Book of Changes, the inscrutable nature of the divine principles, and how the sage modeled himself after it, thus harmonizing with heaven and earth, and how the Way of righteousness arises from the Book of Changes. This chapter further explains how the sage contemplated and discussed the images of the Book of Changes, using them to assist in the transformation of all things. It also explains that in contemplating and discussing matters, a person should first be cautious about himself, specifically through seven things: being careful with words, acting in harmony with others, being cautious in actions, maintaining humility, avoiding arrogance, preserving quietude and secrecy, and not seeking positions beyond one's due. These are all urgent matters to be practiced, so seven commentaries from different hexagrams are cited to confirm them.

聖人有以見天下之賾，而擬諸其形容，象其物宜，乾剛坤柔，各有其體，故曰“擬諸形容”。[疏]正義曰：“聖人有以見天下之賾”者，賾謂幽深難見，聖人有其神妙，以能見天下深賾之至理也。“而擬諸其形容”者，以此深賾之理，擬度諸物形容也。見此剛理，則擬諸乾之形容；見此柔理，則擬諸坤之形容也。“象其物宜”者，聖人又法象其物之所宜。若象陽物，宜於剛也；若象陰物，宜於柔也，是各象其物之所宜。六十四卦，皆擬諸形容，象其物宜也。若泰卦比擬泰之形容，象其泰之物宜；若否卦則比擬否之形容，象其否之物宜也。舉此而言，諸卦可知也。

The text says: The sage is able to see the profound and hidden principles of the world, and thus compares them to the forms and appearances of things, taking the appropriate images for each. Han Kangbo's commentary says: "The Qian represents firmness and the Kun represents softness, each having its own nature, so it is said 'compare them to their forms and appearances.'" Kong Yingda's commentary explains: "The sage has insight into the profound and hidden principles of the world" — "profound and hidden" refers to something difficult to see, and the sage has divine insight, thus being able to perceive the profound principles of the world. "Comparing them to their forms and appearances" means taking these profound principles and comparing them to the forms and appearances of various things: when seeing the principle of firmness, it is compared to the form of Qian; when seeing the principle of softness, it is compared to the form of Kun. "Taking the appropriate images for the things" means that the sage also takes the images of things according to their appropriate nature: taking the image of yang things, it is appropriate to use firmness; taking the image of yin things, it is appropriate to use softness. This is how the sage takes the appropriate images for each thing. All sixty-four hexagrams are based on comparing forms and taking appropriate images. For example, the Tai hexagram compares the form of prosperity and takes the appropriate image of things that are prosperous; the Po hexagram compares the form of blockage and takes the appropriate image of things that are blocked. Taking these two hexagrams as examples, the rest can be inferred similarly.

是故謂之象。聖人有以見天下之動，而觀其會通，以行其典禮。典禮，適時之所用。[疏]正義曰：“是故謂之象”者，以是之故，謂之象也，謂六十四卦是也，故前章云卦者言乎象者也。此以上結成卦象之義也。“聖人有以見天下之動”者，謂聖人有其微妙，以見天下萬物之動也。“而觀其會通，以行其典禮”者，既知萬物以此變動，觀看其物之會合變通，當此會通之時，以施行其典法禮儀也。

The text continues from the previous passage, saying: because of this, it is called "image" (xiang). The sage can perceive the movement and change of all things under heaven, observe the key points where they connect and communicate, and thus establish appropriate rituals and laws. Han Kangbo's commentary explains that "rituals and ceremonies" refer to the systems that should be applied according to the circumstances of the time. Kong Yingda further explains: what is meant by "therefore it is called image" is that because of the above reason, it is called "image," referring to the sixty-four hexagrams. Therefore, the previous chapter says, "hexagrams are established based on physical images." This is a summary of the meaning of hexagram images. "The sage has insight into the movement of all things under heaven" means that the sage possesses profound and subtle perception, capable of penetrating the movement of all things. "And observes their convergence and communication, to carry out the rituals and ceremonies" means that after understanding how things change in this way, one observes the state of convergence and transformation of all things, and at the moment of such convergence, implements the corresponding systems of law and ritual.

繫辭焉以斷其吉凶，是故謂之爻。言天下之至賾而不可惡也。言天下之至動而不可亂也。《易》之為書，不可遠也。惡之則逆於順，錯之則乖於理。[疏]正義曰：“繫辭焉以斷其吉凶”者，既觀其會通而行其典禮，以定爻之通變，而有三百八十四爻。於此爻下繫屬文辭，以斷定其吉凶。若會通典禮得則為吉，若會通典禮失則為凶也。“是故謂之爻”者，以是之故，議此會通之事而為爻也。夫爻者效也，效諸物之通變，故上章云“爻者，言乎變者也”。自此巳上，結爻義也。

The text says: attaching words to each line to judge fortune and misfortune, thus calling it "line" (yao); it also says that the most profound and complex principles of the world should not be looked down upon or discarded, and the most turbulent and ceaseless changes should not be regarded carelessly. Han Kangbo's commentary explains: this book of The Zhou Changes is not to be neglected; to despise it is to go against the natural order, and to mishandle it is to deviate from the correct principle. Kong Yingda further explains: what is meant by "attaching words to determine fortune and misfortune" is that after observing the convergence and transformation of all things and implementing rituals, one determines the change and movement of the lines, thus resulting in 384 lines; attaching words to each line to determine fortune and misfortune—when convergence and ritual are appropriate, it is auspicious; when they are not, it is inauspicious. What is meant by "thus it is called a line" is that because of this, deliberating on the convergence and transformation leads to the establishment of "line." The meaning of "line" is "efficacy," imitating the transformation of all things, so the previous chapter says "line is spoken of in terms of change." From here upwards, it summarizes the meaning of "line."

“言天下之至賾，而不可惡也”者，此覆說前文“見天下之賾”，卦象義也。謂聖人於天下至賾之理，必重慎明之，不可鄙賤輕惡也。若鄙賤輕惡，不存意明之，則逆於順道也。“言天下之至動，而不可亂”者，覆說上聖人“見天下之至動”，爻之義也。謂天下至賾變動之理，論說之時，明不可錯亂也。若錯亂，則乖違正理也。若以文勢上下言之，宜云“至動而不可亂也”。

Kong Yingda continued to explain: the phrase "speaking of the most intricate and profound matters of the world, which cannot be despised" is a return to the previous statement "seeing the intricacy of the world," referring to the meaning of the hexagrams. It means that the sages must solemnly and carefully explain the most profound and complex principles of the world, and must not despise or treat them lightly; if they do so, they would violate the way of following reason. The phrase "speaking of the most dynamic matters of the world, which cannot be confused" is a return to the previous statement by the sages "seeing the most dynamic matters of the world," referring to the meaning of the lines. It means that the most profound changes in the world must be clearly explained and must not be confused; once confused, it would deviate from the correct principle. If we look at the flow of the text, this sentence should be read as "the most dynamic and cannot be confused" to be coherent.

擬之而後言，議之而後動，擬議以成其變化。擬議以動，則盡變化之道。[疏]正義曰：“擬之而後言”者，覆說上“天下之至賾不可惡也”，聖人慾言之時，必擬度之而後言也。“議之而後動”者，覆說上“天下之至動不可亂也”，謂欲動之時，必議論之而後動也。“擬議以成其變化”者，言則先擬也，動則先議也，則能成盡其變化之道也。

The text says: First make an estimate and comparison, then speak; first deliberate and consider, then act. By such deliberation and consideration, things can achieve their transformations. Han Kangbo's commentary explains: Any action must first go through deliberation and consideration, thus fully grasping the way of change. Kong Yingda further explains: The phrase "after estimation and comparison, then speak" is a restatement of the previous statement "the most intricate in the world is not to be disliked," meaning that when the sage wishes to speak, he must first estimate and compare before speaking. The phrase "after deliberation and consideration, then act" is a restatement of the previous statement "the most dynamic in the world is not to be confused," meaning that when there is an action to be taken, one must first deliberate and consider before acting. The phrase "by deliberation and consideration, achieving its transformations" means that speech must first involve estimation and consideration, and action must first involve deliberation and consideration, thus achieving and fully grasping the way of transformation.

“鳴鶴在陰，其子和之；我有好爵，吾與爾靡之”。鶴鳴則子和，脩誠則物應，我有好爵，與物散之，物亦以善應也。明擬議之道，繼以斯義者，誠以吉凶失得存乎無所動。同乎道者，道亦得之；同乎失者，失亦違之。莫不以同相順，以類相應。動之斯來，緩之斯至。鶴鳴於陰，氣同則和。出言戶庭，千里或應。出言猶然，況其大者乎；千里或應，況其邇者乎。故夫憂悔吝者，存乎纖介；定失得者，慎於樞機。是以君子擬議以動，慎其微也。

The classic text cites the Line Statement of the Second Line of the "Zhongfu" hexagram, saying: "A crane calls in the shady place, its young respond in harmony; I have good wine and a fine vessel, and I wish to share them with you." Han Kangbo's commentary explains: When a crane calls, its young respond in harmony; when a person cultivates sincerity and trustworthiness, external things respond accordingly. If I have good rank and position, and I am willing to share them with others, external things will respond with goodness. After explaining the principle of the hexagram, the text immediately brings up this point, because good fortune and misfortune, gain and loss, all depend on a person's every action. What is in harmony with the "Dao" will be fulfilled by the Dao; what is in harmony with "loss" will be separated from the Dao. There is no case where unlike things are in harmony or similar things do not correspond: if you call them, they come; if you wait, they still arrive. A crane calls in the shady place, and because its nature is the same, its young respond in harmony; if one speaks within the courtyard, the response may be heard even a thousand miles away. If speaking can have such an effect, how much more so for greater actions; if a response can be heard a thousand miles away, how much more so for those nearby. Therefore, worry, regret, and hesitation arise from the most minute details; decisions regarding gain and loss must be cautious at critical moments such as the door hinge or the bowstring. Therefore, the gentleman first considers and plans before acting, being cautious in the smallest details.

[疏]正義曰：“鳴鶴在陰”者，上既明擬議而動，若擬議於善，則善來應之；若擬於惡，則惡亦隨之。故引鳴鶴在陰，取同類相應以證之。此引《中孚》九二爻辭也。鳴鶴在幽陰之處，雖在幽陰而鳴，其子則在遠而和之，以其同類相感召故也。“我有好爵”者，言我有美好之爵，而在我身。“吾與爾靡之”者，言我雖有好爵，不自獨有，吾與汝外物共靡散之。謂我既有好爵，能靡散以施於物，物則有感我之恩，亦來歸從於我。是善往則善者來，皆證明擬議之事。我擬議於善以及物，物亦以善而應我也。

Kong Yingda further explains: The phrase "a bellbird calls in the shade" refers to the idea that after deliberation, action follows. If deliberation is good, good results will follow; if deliberation is evil, evil will follow. Therefore, the reference to "a bellbird calls in the shade" is used to illustrate the principle of mutual response among similar things. This is a reference to the line statement of the second line of the Zhongfū hexagram. The bellbird calls in a dark and shady place, yet its young respond from afar. This is because similar things can call and respond to each other. The phrase "I have a good cup of wine" means that I possess good honor and position, which is within myself. The phrase "I will share it with you" means that although I have good honor and position, I do not keep it to myself, but wish to share it with you, an outsider. This means that if I have good honor and position, I can give it to others, and others will be grateful for my kindness and come to follow me. This demonstrates the principle that good deeds lead to good returns. It shows that if I intend good and act upon it towards others, others will respond with good to me.

子曰：“君子居其室，出其言善，則千里之外應之，況其邇者乎；居其室，出其言不善，則千里之外違之，況其邇者乎。言出乎身，加乎民；行發乎邇，見乎遠。言行，君子之樞機。樞機，制動之主。[疏]“子曰君子”至“樞機”。正義曰：“子曰君子居其室”者，既引《易》辭，前語巳絕，故言“子曰”。“況其邇者乎”者，出其言善遠尚應之，則近應可知，故曰“況其邇者乎”。此證明擬議而動之事。言身有善惡，無問遠近皆應之也。“言行，君子之樞機”者，樞謂戶樞，機謂弩牙。言戶樞之轉，或明或闇；弩牙之發，或中或否，猶言行之動，從身而發，以及於物，或是或非也。

The text says: Confucius said: "A gentleman resides in his room, and if his words are good, people a thousand miles away will respond, let alone those nearby. If his words are bad, people a thousand miles away will turn away, let alone those nearby. Words originate from oneself and affect the people; actions start from near and are seen far away. Words and deeds are the door hinge and the trigger of the crossbow for a gentleman." Han Kangbo's commentary explains that "door hinge and crossbow trigger" refer to the key points of control and initiation. Kong Yingda's commentary on the passage from "Zi Yu" to "shu ji" says: The phrase "Zi Yu Junzi" is used because the previous passage had already quoted the line statements from the Zhou Changes, which had already been explained, so here it is marked separately as "Zi Yu." The phrase "kuang qi er zhe" means that if good words are spoken, even distant people respond, so nearby people responding is even more certain. This illustrates the idea of deliberating before acting, indicating that a person's nature is either good or evil, and whether distant or near, there will be corresponding results. The phrase "yan xing, junzi zhi shu ji" means that "shu" refers to the door hinge, and "ji" refers to the crossbow trigger: when the door hinge turns, it may turn toward brightness or darkness; when the crossbow trigger is pulled, it may hit or miss—just as the initiation of words and deeds originates from oneself and affects external things, either succeeding or failing.

樞機之發，榮辱之主也。言行，君子之所以動天地也，可不慎乎？”“同人先號咷而後笑”。子曰：“君子之道，或出或處，或默或語，二人同心，其利斷金。”同人終獲後笑者，以有同心之應也。夫所況同者，豈繫乎一方哉！君子出處默語，不違其中，則其跡雖異，道同則應。

The text continues: When the door hinge and bowstring are set in motion, it becomes the master of honor and disgrace. Words and actions are the means by which a gentleman moves heaven and earth; how can they not be approached with caution? The text also cites the "Fifth Line" of the hexagram "Tong Ren" ("Union"), which says, "First we wail, then we laugh." It states: Confucius said, "A gentleman's way in the world may involve taking office or withdrawing, being silent or speaking; as long as two people are of the same mind, their sharpness is enough to cut through metal." Han Kangbo's commentary explains that the "Tong Ren" hexagram ultimately leads to laughter because there is mutual understanding. What is meant by "same" - is it limited to a single way? A gentleman, whether taking office or withdrawing, being silent or speaking, as long as he does not deviate from the middle path, even though his conduct may differ, if the way is the same, it can still produce resonance.

[疏]正義曰：“言行，君子之所以動天地”者，言行雖初在於身，其善惡積而不已，所感動天地，豈可不慎乎？“同人先號咷而後笑”者，證擬議而動，則同類相應。以同人初未和同，故先號咷；後得同類，故後笑也。“子曰君子之道”者，各引《易》之後，其文勢已絕，故言“子曰”。“或出或處，或默或語”者，言同類相應，本在於心，不必共同一事。或此物而出，或彼物而處；或此物而默，或彼物而語，出處默語，其時雖異，其感應之事，其意則同，或處應於出，或默應於語。“二人同心，其利斷金”者，二人若同齊其心，其纖利能斷截於金。金是堅剛之物，能斷而截之，盛言利之甚也。此謂二人心行同也。同心之言，其臭如蘭。[疏]正義曰：言二人同齊其心，吐發言語，氤氳臭氣，香馥如蘭也。此謂二人言同也。

Kong Yingda further explains: the saying "speech and conduct, are the ways by which a gentleman moves heaven and earth" means that although speech and conduct begin within oneself, the accumulation of good or evil is endless, and thus their influence can move heaven and earth; how can one not be cautious? The saying "In the Hexagram of Fellowship, one first wails and then laughs" serves as evidence that when one plans and then acts, like-minded people will respond accordingly: because at the beginning the Hexagram of Fellowship was not in harmony, so it first wailed; later, when it achieved harmony, it laughed. The saying "The Master said, the Way of the gentleman" is because after each quotation from the Zhou Yi, the flow of the text is broken, so "the Master said" is added separately. The saying "sometimes going out, sometimes staying in; sometimes silent, sometimes speaking" means that the fundamental nature of like-mindedness lies within the heart, and one does not have to do the same thing: one person may go out while another stays in, one person may be silent while another speaks; although the timing of going out or staying in, and speaking or being silent is different, the intention of responding to each other is the same, either responding to going out with staying in, or to speaking with silence. The saying "two hearts in harmony, their power can cut through metal" means that if two people are in complete agreement, their power is so sharp it can cut through metal; metal is a hard substance, yet it can be cut, thus emphasizing the extreme sharpness. This sentence refers to two people having the same inner thoughts and actions. The text then says: the words of those with the same heart have the fragrance of orchids. Kong Yingda explains: this refers to two people with the same heart, whose words are fragrant and exude a scent like orchids. This sentence refers to two people having the same words.

[疏]正義曰：“初六藉用”至“盜之招也”，此第七章也。此章欲求外物來應，必須擬議謹慎，則外物來應之。故引“藉用白茅無咎”之事，以證謹慎之理。“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。夫茅之為物薄，而用可重也。慎斯術也以往，其無所失矣。”[疏]正義曰：此“藉用白茅”，《大過》初六爻辭也。“子曰：苟錯諸地而可矣”者，苟，且也；錯，置也。凡薦獻之物，且置於地，其理可矣。言今乃謹慎，薦藉此物而用絜白之茅，可置於地。“藉之用茅，何咎之有”者，何愆咎之有，是謹慎之至也。

Kong Yingda explained the main meaning of the passage, saying: From "Initial Six Uses" to "Theft is Invited," this is Chapter Seven of the Great Treatise in the upper part. The meaning of this chapter is: If one wishes to obtain external things in correspondence, one must be cautious and deliberate, and then external things will respond. Therefore, the text cites the case of "Using white reeds without blame" to illustrate the principle of caution. The text cites the line statement of the initial six in the Great Excess hexagram: "Initial Six: Use white reeds as a mat, there is no blame." Confucius said: "If placing the offering on the ground is sufficient, then what is the problem of placing it on white reeds? This is the extreme of caution. The reeds themselves are very thin, yet their use can be very significant; if one acts with such caution, there will be no mistakes." Kong Yingda further explained: Here, "using white reeds" refers to the line statement of the initial six in the Great Excess hexagram. What is meant by "If you place it on the ground, it is sufficient," "苟" means "temporarily" or "provisionally," and "错" means "to place": whatever offering is presented, placing it on the ground is sufficient, and it is reasonable; now, however, it is so cautious that the offering is placed on white reeds. Originally, placing it directly on the ground would have been acceptable. What is meant by "using reeds, where is the blame," is that where could there be any fault, this is precisely the extreme of caution.

“勞謙，君子有終，吉。”子曰：“勞而不伐，有功而不德，厚之至也。語以其功下人者也。[疏]正義曰：“勞謙君子有終吉”者，欲求外物來應，非唯謹慎，又須謙以下人。故引《謙》卦九三爻辭以證之也。“子曰勞而不伐”者，以引卦之後，故言“子曰”。“勞而不伐”者，雖謙退疲勞，而不自伐其善也。“有功而不德，厚之至”者，雖有其功，而不自以為恩德，是篤厚之至極。“語以其功下人”者，言《易》之所言者，語說其《謙》卦九三，能以其有功卑下於人者也。

The classic text cites the Line Statement of the third line of the "Gentle" hexagram, saying: "Diligent and humble, the gentleman can achieve a good beginning and a good end, thus being auspicious." Confucius said: "Diligent without boasting, having merit without claiming virtue, this is the extreme of sincerity and depth. This means he is willing to be below others even though he has achieved merit." Kong Yingda further explains that the phrase "the diligent and humble gentleman achieves a good end" means that in order to gain harmony with external things, one must not only be cautious but also humble and willing to be below others, hence citing the Line Statement of the third line of the "Gentle" hexagram as evidence. The phrase "Confucius said diligence without boasting" is used separately after quoting the hexagram line, thus marked as "Confucius said." The phrase "diligent without boasting" means that although he is diligent and humble, he does not boast about his goodness. The phrase "having merit without claiming virtue, reaching the extreme of sincerity" means that although he has merit, he does not consider himself to have done others a favor, which is the extreme of sincerity. The phrase "speaking of his merit and being below others" means that what the Zhou Changes discuss is precisely that the third line of the "Gentle" hexagram can be humble even though he has achieved merit.

德言盛，禮言恭。謙也者，致恭以存其位者也。”[疏]正義曰：“德言盛，禮言恭”者，謂德以盛為本，禮以恭為主：德貴盛新，禮尚恭敬，故曰“德言盛，禮言恭”。“謙也者，致恭以存其位”者，言謙退致其恭敬，以存其位者也。言由恭德，保其祿位也。

The text continues: when discussing virtue, it should be based on grandeur, and when discussing rites, it should be based on respect. What is meant by "humility" is to fully express respect in order to preserve one's position. Kong Yingda further explains: "Virtue is about grandeur, rites are about respect" means that virtue is rooted in grandeur, and rites are guided by respect. Virtue is valued in its continuous growth and renewal, while rites emphasize respectful and cautious behavior. Therefore, it is said "virtue is about grandeur, rites are about respect." What is meant by "humility is to express full respect in order to preserve one's position" is that a humble person fully expresses respect, thus preserving his position; this means preserving one's official rank through the virtue of respect.

“亢龍有悔。”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。”[疏]正義曰：“亢龍有悔”者，上既以謙德保位，此明無謙則有悔。故引《乾》之上九“亢龍有悔”，證驕亢不謙也。

The classic text cites the Line Statement of the top line of the Qian hexagram, saying: "The dragon flies too high and incurs regret." Confucius explains: "One holds a high position but lacks a real post, resides in a lofty place but has no people, and the virtuous are below but do not come to assist. Being in such a position without support, any action will bring regret." Kong Yingda further explains that the phrase "the dragon flying too high brings regret" refers to the idea that if one does not maintain humility, regret will follow. Therefore, the text cites the top line of the Qian hexagram "the dragon flying too high brings regret" to illustrate the harm of arrogance and lack of humility.

“不出戶庭，無咎”子曰：“亂之所生也，則言語以為階。”[疏]正義曰：“不出戶庭，無咎”者，又明擬議之道，非但謙而不驕，又當謹慎周密，故引《節》之初九周密之事以明之。“子曰：亂之所生，則言語以為階”者，階謂梯也。言亂之所生，則由言語以為亂之階梯也。

The Classic cites the Line Statement of the first line of the "Moderation" hexagram, saying: "Not going out of the gate, there is no blame." Confucius said: "Disorder arises from taking words as a step." Kong Yingda further explained that the phrase "not going out of the gate, no blame" illustrates that the way of deliberation not only requires humility without arrogance, but also demands caution and thoroughness, hence citing the Line Statement of the first line of the "Moderation" hexagram to clarify this. As for "Confucius said: disorder arises from taking words as a step," "step" refers to a ladder, meaning that disorder arises because words serve as the means leading to disorder.

君不密則失臣，臣不密則失身，幾事不密則害成。是以君子慎密而不出也。[疏]正義曰：“君不密則失臣”者，臣既盡忠，不避危難，為君謀事，君不慎密乃彰露臣之所為，使在下聞之，眾共嫉怒，害此臣而殺之，是失臣也。“臣不密則失身”者，言臣之言行，既有虧失，則失身也。“幾事不密則害成”者，幾謂幾微之事，當須密慎，預防禍害。若其不密而漏洩，禍害交起，是害成也。“是以君子慎密而不出”者，於易言之，是身慎密不出戶庭，於此義言之，亦謂不妄出言語也。

The classic text says: If a ruler is not cautious, he will lose his ministers; if a minister is not cautious, he will lose himself; if subtle matters are not cautious, they will lead to calamity. Therefore, a gentleman is careful and cautious, and does not speak lightly. Kong Yingda further explains: The phrase "a ruler who is not cautious loses his ministers" means that when ministers have already given their utmost loyalty and are not afraid of danger to plan for the ruler, if the ruler is not cautious and instead reveals the ministers' actions to others, allowing people below to hear, the crowd will become jealous and angry, and they will harm this minister and kill him. This is losing the minister. The phrase "a minister who is not cautious loses himself" means that if a minister's words and actions are flawed and revealed, he will lose himself. The phrase "if subtle matters are not cautious, calamity will arise" refers to subtle matters that should be cautious and careful, and to foresee and prevent disasters. If they are not cautious and are revealed, disasters will arise one after another, which is causing calamity. The phrase "therefore, a gentleman is cautious and does not speak" refers to the line statement of the "Hexagram of Moderation," meaning that one should be cautious and not go out of the door. In this sense, it also means not speaking carelessly.

子曰：“作《易》者，其知盜乎？言盜亦乘釁而至也。[疏]正義曰：此結上不密失身之事，事若不密，人則乘此機危而害之，猶若財之不密，盜則乘此機危而竊之。易者，愛惡相攻，遠近相取，盛衰相變，若此爻有釁隙衰弱，則彼爻乘變而奪之。故云：“作《易》者，其知盜乎？”

The text says: Confucius said, "Those who composed the Zhou Changes must have understood the principle of thieves." Han Kangbo's commentary explains that this refers to thieves coming in when there is a gap. Kong Yingda further explains that this summarizes the previous statement "If not careful, one loses one's body" — if something is not well prepared, others will take advantage of the opportunity to harm it; just as if wealth is not properly hidden, thieves will take advantage of the opportunity to steal. The principle of the Zhou Changes is that love and hatred mutually attack each other, near and far mutually use each other, and prosperity and decline mutually transform each other; if this line has a gap and tends to decline, then the other line will take advantage of the change to seize it. Therefore, it is said, "Those who composed the Zhou Changes must have understood the principle of thieves."

《易》曰：‘負且乘，致寇至。’負也者，小人之事也。乘也者，君子之器也。小人而乘君子之器，盜思奪之矣。上慢下暴，盜思伐之矣。慢藏誨盜，冶容誨淫。[疏]“《易》曰”至“誨淫”。○正義曰：“《易》曰：負且乘，致寇至”者，此又明擬議之道，當量身而行，不可以小處大，以賤貪貴，故引《解》卦六三以明之也。“負也者，小人之事也”，負者，擔負於物，合是小人所為也。“乘也者，君子之器”者，言乘車者，君子之器物。言君子合乘車。今應負之人而乘車，是小人乘君子之器也，則盜竊之人，思欲奪之矣。

The text says: The Zhou Changes say: "Carrying burdens yet riding in a carriage, leading to the arrival of bandits." Carrying burdens is the task of a petty person; a carriage is the tool of a gentleman. A petty person using a gentleman's tool invites bandits to seize it. If those in authority are arrogant and cruel to those below, bandits will think of attacking them. If one stores wealth carelessly, it is like inciting theft; if one's appearance is alluring, it is like inviting lust. Kong Yingda explains the passage from "The Book of Changes" to "teaching licentiousness" as follows: What is meant by "The Book of Changes says: carrying and riding, leading to bandits coming" is to illustrate the principle of planning and acting according to one's capacity. One should not place oneself in a position of greatness while being of low status, nor should one seek honor while being of humble origin. Therefore, the text refers to the line statement of the sixth line in the third position of the "Jie" hexagram to clarify this. "Carrying" refers to the task of a petty person, which is to carry things on one's back. "Riding" refers to the tool of a gentleman, meaning that a gentleman is the one who should ride in a carriage. Now, if someone who should carry things instead rides in a carriage, this is a petty person using a gentleman's tool, which leads thieves to desire to take it.

“上慢下暴，盜思伐之矣”者，小人居上位必驕慢，而在下必暴虐。為政如此，大盜思欲伐之矣。“慢藏誨盜，冶容誨淫”者，若慢藏財物，守掌不謹，則教誨於盜者，使來取此物；女子妖冶其容，身不精愨，是教誨淫者，使來淫巳也。以此小人而居貴位，驕矜而不謹慎，而致寇至也。《易》曰：‘負且乘，致寇至’，盜之招也。[疏]正義曰：又引《易》之所云，是盜之招來也，言自招來於盜。以慎重其事，故首尾皆稱“《易》曰”，而載《易》之爻辭也。

Kong Yingda then explained further: the phrase "those above are arrogant and those below are brutal, thus thieves will think of attacking them" means that small people in a position of power will certainly be arrogant and haughty, and if they are in a lower position, they will certainly be cruel and tyrannical; if governance is like this, then great thieves will think of attacking them. The phrase "careless storage teaches theft, and a wanton appearance teaches lust" means that if one is careless in storing property and neglects guarding it, it is like teaching thieves to take it; if a woman adorns herself in a wanton manner and is not sincere and cautious, it is like teaching lustful people to commit lustful acts against her. With such small people in a position of honor, being arrogant and careless, they thus invite thieves. The text at the end reiterates: The Zhou Changes say "carrying something yet riding in a carriage, thus inviting thieves," which means one invites thieves oneself. Kong Yingda explained further: this is again citing what the Zhou Changes say, indicating that thieves are invited, meaning one invites thieves oneself. Because it is serious, both the beginning and the end refer to "The Book of Changes says," citing twice the line statements from the Zhou Changes.

[疏]正義曰：“大衍之數”至“祐神矣”，此第八章，明占筮之法、揲蓍之體，顯天地之數，定乾坤之策，以為六十四卦，而生三百八十四爻。大衍之數五十，其用四十有九。王弼曰：演天地之數，所賴者五十也。其用四十有九，則其一不用也。不用而用以之通，非數而數以之成，斯易之太極也。四十有九，數之極也。夫無不可以無明，必因於有，故常於有物之極，而必明其所由之宗也。

Kong Yingda explained the main point of the chapter saying: From "The Great Derivation Number" to "The divine assistance is complete," this is the eighth chapter of the Great Treatise, explaining the method of divination and the principles of using the yarrow stalks, demonstrating the numbers of heaven and earth, determining the number of lines for the Qian and Kun trigrams, thus forming the sixty-four hexagrams and producing the 384 lines. The text says: The Great Derivation Number is fifty, but actually forty-nine are used. Han Kangbo's commentary cites Wang Bi's explanation: To deduce the numbers of heaven and earth, one relies on fifty; but actually forty-nine are used, so one stalk is left unused. The unused stalk allows the used number to be connected, and though it is not a number itself, all numbers are generated through it. This is the "Taiji" of the Zhou Changes. Forty-nine is the extreme of numbers. "Nothing" cannot be explained by "nothing" itself, but must be explained by "something." Therefore, the origin of things is often explained through the extreme of tangible things.

[疏]“大衍”至“有九”。○正義曰：京房云：“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，謂北辰也。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。”荀爽云：“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。”鄭康成云：“天地之數五十有五，以五行氣通。凡五行減五，大衍又減一，故四十九也。”姚信、董遇云：“天地之數五十有五者，其六以象六畫之數，故減之而用四十九。”

Kong Yingda explained the passage from "Da Yan" to "You Jiu," first listing the interpretations of previous scholars. Jing Fang said, "The so-called fifty refers to ten heavenly stems, twelve earthly branches, and twenty-eight constellations, totaling fifty. One is left out because the vital qi of heaven is about to take in emptiness and fill it, so forty-nine is used." Ma Rong (style name Jichang) said, "The Taiji in the Book of Changes refers to the North Star. Taiji produces two yi, two yi produce the sun and moon, the sun and moon produce the four seasons, the four seasons produce the five phases, the five phases produce the twelve months, and the twelve months produce the twenty-four solar terms. The North Star remains stationary, while the other forty-nine rotate and are used." Xun Shuang said, "Each of the eight trigrams has six lines, six multiplied by eight gives forty-eight, plus the 'Yong Ji' and 'Yong Liu' in the Qian and Kun trigrams, making fifty. The initial line of the Qian trigram says 'The hidden dragon is not used,' so forty-nine is used." Zheng Xuan (style name Kangcheng) said, "The numbers of heaven and earth total fifty-five. Because the qi of the five phases is connected, five are subtracted from the five phases, and one more is subtracted for Da Yan, resulting in forty-nine." Yao Xin and Dong Yu said, "The numbers of heaven and earth total fifty-five. Among them, six are used to symbolize the six lines in one trigram, so six are subtracted, resulting in forty-nine."

但五十之數，義有多家，各有其說，未知孰是。今案王弼云“演天地之數，所賴者五十”，據王弼此說，其意皆與諸儒不同。萬物之策，凡有萬一千五百二十。其用此策推演天地之數，唯用五十策也。一謂自然所須策者唯用五十，就五十策中，其所用揲蓍者，唯用四十有九。其一不用，以其虛無，非所用也，故不數之。顧歡同王弼此說。故顧歡云：“立此五十數，以數神，神雖非數，因數而顯。故虛其一數，以明不可言之義。”只如此意，則別無所以，自然而有此五十也。今依用之。

Kong Yingda commented that the number "fifty" has several interpretations, each with its own explanation, and it is unclear which one is correct. Now, examining Wang Bi's view that "the calculation of the numbers of heaven and earth is based on fifty," according to this interpretation, his intention differs from that of other Confucian scholars. The total number of all things is 11,520, but when using these numbers to calculate the numbers of heaven and earth, only fifty are taken. The term "one" refers to the number of natural necessity being fifty. Among these fifty, only forty-nine are actually used for divination with yarrow stalks. One is left out because it belongs to the void, not being used, so it is not counted. Gu Huan shares the same view as Wang Bi, so Gu Huan said: "The number fifty is established to measure the 'spirit'; although the spirit is not a number, it manifests through numbers, so one number is left empty to indicate the meaning that cannot be spoken. "According to this meaning, there is no other reason, the number fifty is naturally so. Today, we follow this interpretation.

○注“王弼”至“宗也”。○正義曰：“王弼云：演天地之數，所賴者五十”者，韓氏親受業於王弼，承王弼之旨，故引王弼云以證成其義。“演天地之數，所賴者五十，”謂萬物籌，策雖萬有一千五百二十，若用之推演天地之數，所賴者唯賴五十，其餘不賴也。但賴五十者，自然如此，不知其所以然。云“則其一不用”者，《經》既云“五十”，又云“其用四十九”也。既稱其“用”，明知五十之內，其一是不用者也。言不用而用以之通者，若全不用，理應不賴。此既當論用，所以並言不用為用。五十者，雖是不用，其有用從不用而來，以不用而得用也。故云“不用而用以之通”。所用者則四十九蓍也。蓍所以堪用者，從造化虛無而生也。若無造化之生，此蓍何由得用也？

Kong Yingda further explains Wang Bi's comment from "Wang Bi says: to elaborate the numbers of heaven and earth, one relies on fifty" in Han Kangbo's annotation. Since Han Kangbo personally studied under Wang Bi and inherited his teachings, he cites Wang Bi's words to support his interpretation. "To elaborate the numbers of heaven and earth, one relies on fifty" means that although the number of stalks used for divination is 11,520, when used to elaborate the numbers of heaven and earth, only fifty are relied upon, and the rest are not. The reliance on fifty is natural, but one cannot explain why. The annotation says "then one is not used" because the text mentions "fifty" and also "its use is forty-nine." Since it refers to "use" with one character, it implies that among the fifty, one is not used. "Not used but used to achieve communication" means that if nothing is used, by logic it should not be relied upon. However, since the discussion is about "use," even the unused is included in the concept of use. The one stalk that is not used, although not used, is the source of use; it is through the non-use that use is achieved, hence "not used but used to achieve communication." The actual use is forty-nine stalks; and the reason these stalks are usable is because they arise from the emptiness of the Dao. Without the Dao's creative power, how could these stalks be used?

言“非數而數以之成”者，太一虛無，無形無數，是非可數也。然有形之數，由非數而得成也。即四十九是有形之數，原從非數而來，故將非數之一，總為五十。故云“非數而數以之成也”。言“斯易之太極”者，斯，此也。言此其一不用者，是易之太極之虛無也。無形，即無數也。凡有皆從無而來，故易從太一為始也。言“夫無不可以無明，必因於有”者，言虛無之體，處處皆虛，何可以無說之，明其虛無也。若欲明虛無之理，必因於有物之境，可以無本虛無。猶若春生秋殺之事，於虛無之時，不見生殺之象，是不可以無明也。就有境之中，見其生殺，卻推於無，始知無中有生殺之理，是明無必因於有也。

Kong Yingda continued to explain: the commentary says "non-numerical yet numbers arise from it," meaning that "Taiyi" is empty and formless, without number, and originally cannot be counted. However, the numerical forms come into being through this non-numerical. The number forty-nine is a numerical form, which originates from the non-numerical. Therefore, the one that belongs to the non-numerical is combined in, making a total of fifty, hence the saying "non-numerical yet numbers arise from it." The commentary says "this is the Taiji of the Zhou Changes," where "this" means "this one," referring to the one not used, which is the empty and formless Taiji of the Zhou Changes. Formless also means non-numerical. All "having" comes from "non-having," so the Zhou Changes begin with Taiyi. The commentary says "the non-existent cannot be explained by non-existence; it must be based on the existent," meaning that the formless nature is everywhere empty, how can "non-existence" itself explain or clarify its emptiness? If one wants to clarify the principle of non-existence, one must rely on the realm of the existent. For example, the phenomena of spring growth and autumn killing cannot be seen in the state of emptiness, so one cannot explain it with "non-existence." When one sees the actual phenomena of growth and killing in the realm of form, and then goes back to consider "non-existence," one realizes that "non-existence" contains the principle of growth and killing. This is how one must rely on the existent to clarify the non-existent.

言“故常於有物之極，而必明其所由之宗”者，言欲明於無，常須因有物至極之處，而明其所由宗。若易由太，有由於無，變化由於神，皆是所由之宗也。言有且何因如此，皆由於虛無自然而來也。

Kong Yingda finally explained: the commentary says "therefore, in the extreme of existence, one must clearly explain the origin from which it comes." This means that in order to explain "non-being," one must rely on the extreme of tangible things to clarify their fundamental origin. For example, the Book of Changes comes from the Supreme Ultimate, "being" comes from "non-being," and change comes from "spirit." These are all the fundamental origins. As for what causes "being" to be as it is, the answer is that it all comes from emptiness and natural spontaneity.

分而為二以象兩，掛一以象三，揲之以四，以象四時，歸奇於扐以象閏。五歲再閏，故再扐而後掛。奇，況四揲之餘，不足復揲者也。分而為二，既揲之餘，合掛於一，故曰“再扐而後掛”。凡閏，十九年七閏為一章，五歲再閏者二，故略舉其凡也。

The text says: Divide the chrysanthemum grass at random into two parts, symbolizing the two principles of Heaven and Earth. Take one stalk from the divided parts and suspend it, symbolizing the three elements of Heaven, Earth, and Humanity. Then count the stalks in groups of four, symbolizing the four seasons. After dividing into groups of four, the remaining stalks are held between the fingers, symbolizing the intercalary month. In five years there are two intercalary months, so after twice holding the remaining stalks, the suspended stalk is then used. Han Kangbo's commentary explains: 'Qi' refers to the remainder left after dividing into groups of four, which is insufficient to form another group of four. After dividing the chrysanthemum grass into two parts, the remainders from both sides are combined and attached to the suspended stalk, hence it is said 'after twice holding, then suspending'. Regarding the method of intercalation, in nineteen years there are seven intercalary months forming a 'chapter', and the situation of two intercalary months in five years occurs twice, so the text only mentions this in general terms.

[疏]正義曰：“分而為二以象兩”者，五十之內，去其一，餘有四十九，合同未分，是象太一也。今以四十九分而為二，以象兩儀也。“掛一以象三”者，就兩儀之間，於天數之中，分掛其一，而配兩儀，以象三才也。“揲之以四，以象四時”者，分揲其蓍，皆以四四為數，以象四時。“歸奇於扐以象閏”者，奇謂四揲之餘，歸此殘奇於所扐之策而成數，以法象天道。歸殘聚餘，分而成閏也。“五歲再閏”者，凡前閏後閏，相去大略三十二月，在五歲之中，故五歲再閏。“再扐而後掛”者，既分天地，天於左手，地於右手，乃四四揲天之數，最末之餘，歸之合於扐掛之一處，是一揲也。又以四四揲地之數，最末之餘，又合於前所歸之扐而裛掛之，是再扐而後掛也。

Kong Yingda further explained: the phrase "split into two to symbolize the two principles" means that among fifty stalks, one is removed, leaving forty-nine, which are all gathered together and not yet separated, symbolizing "Taiyi." Now, these forty-nine are divided into two parts to symbolize the two principles. The phrase "hang one to symbolize the three" means that from the part belonging to heaven among the two principles, one stalk is taken out and hung, combining with the two principles to symbolize the three elements. The phrase "count by fours to symbolize the four seasons" means that when counting the stalks, they are always counted in groups of four, symbolizing the four seasons. The phrase "return the odd number to the clasped fingers to symbolize the leap month" refers to the leftover stalks after dividing by fours, which are then added to the clasped fingers, forming a number, to follow the heavenly way: gathering the leftovers, which become the leap month when separated. The phrase "leap occurs every five years" means that the leap month occurs approximately every thirty-two months, within a span of five years, hence the saying that there are two leap months in five years. The phrase "first clasping and then hanging" means that after dividing the stalks into heaven and earth, the heaven part is in the left hand and the earth part in the right. First, the heaven part is divided by fours, and the remaining stalks are added to the clasped fingers, which is the first division. Then, the earth part is divided by fours, and the remaining stalks are added to the previously clasped fingers and hung together, which is called "first clasping and then hanging."

天數五。五，奇也。[疏]正義曰：謂一、三、五、七、九也。地數五。五，耦也。[疏]正義曰：謂二、四、六、八、十也。五位相得而各有合，天地之數各五，五數相配，以合成金、木、水、火、土。[疏]正義曰：若天一與地六相得，合為水，地二與天七相得，合為火，天三與地八相得，合為木，地四與天九相得合為金，天五與地十相得，合為土也。

The text says: The heavenly numbers have five. Han Kangbo's commentary explains: these five are all odd numbers. Kong Yingda elaborates: they refer to one, three, five, seven, and nine. The text says: The earthly numbers have five. Han Kangbo's commentary explains: these five are all even numbers. Kong Yingda elaborates: they refer to two, four, six, eight, and ten. The text says: The heavenly numbers and earthly numbers of the five directions are paired and combined respectively. Han Kangbo's commentary explains: the heavenly numbers and earthly numbers each have five, and the five pairs are combined to generate metal, wood, water, fire, and earth. Kong Yingda elaborates: for example, heavenly one combines with earthly six to form water; earthly two combines with heavenly seven to form fire; heavenly three combines with earthly eight to form wood; earthly four combines with heavenly nine to form metal; and heavenly five combines with earthly ten to form earth.

天數二十有五，五奇合為二十五。[疏]正義曰：總合五奇之數。地數三十。五耦合為三十。[疏]正義曰：總合五耦之類也。凡天地之數五十有五。此所以成變化而行鬼神也。變化以此成，鬼神以此行。[疏]正義曰：“凡天地之數五十有五”者，是天地二數相合為五十五，此乃天地陰陽奇耦之數，非是上文演天地之策也。“此所以成變化而行鬼神”者，言此陽奇陰耦之數，成就其變化。言變化以此陰陽而成，故云“成變化”也。而宣行鬼神之用，言鬼神以此陰陽而得宣行，故云“而行鬼神也”。

The text says: The total of the heavenly numbers is twenty-five. Han Kangbo's commentary explains: Adding the five odd numbers together gives twenty-five. Kong Yingda further explains: This refers to adding the five odd numbers together. The text says: The total of the earthly numbers is thirty. Han Kangbo's commentary explains: Adding the five even numbers together gives thirty. Kong Yingda further explains: This refers to adding the five even numbers together. The text says: The combined total of the heavenly and earthly numbers is fifty-five, which is what enables transformation and the workings of ghosts and spirits. Han Kangbo's commentary explains: Transformation is thus achieved, and the workings of ghosts and spirits are thus carried out. Kong Yingda further explains: The phrase "the total of the heavenly and earthly numbers is fifty-five" refers to the combination of the heavenly and earthly numbers to make fifty-five, which represents the numbers of yin and yang, odd and even, in heaven and earth. This is not the set of numbers used in the previous calculation of the heavenly and earthly numbers. The phrase "this is why transformation is achieved and the workings of ghosts and spirits are carried out" means that the numbers of yang odd and yin even bring about the transformation of all things. Transformation is achieved through this yin and yang, hence "achieve transformation." Also, the functions of ghosts and spirits are carried out through this yin and yang, hence "and carry out the workings of ghosts and spirits."

《乾》之策二百一十有六，陽爻六，一爻三十六策，六爻二百一十六策。[疏]正義曰：以乾老陽，一爻有三十六策，六爻凡有二百一十六策也。乾之少陽，一爻有二十八策，六爻則有一百六十八策，此《經》據老陽之策也。坤之策百四十有四，陰爻六，一爻二十四策，六爻百四十四策。[疏]正義曰：坤之老陰，一爻有二十四策，六爻故一百四十有四策也。若坤之少陰，一爻有三十二，六爻則有一百九十二。此《經》據坤之老陰，故百四十有四也。

The text says: The number of strategies for the Qian hexagram is 216. Han Kangbo's commentary explains: The Qian hexagram has six yang lines, each line having 36 strategies, so six lines total 216 strategies. Kong Yingda further explains: Because the Qian hexagram belongs to old yang, each line has 36 strategies, so six lines total 216 strategies; if it were young yang, each line would have 28 strategies, and six lines would total 168 strategies — the text is based on the strategies of old yang. The text says: The number of strategies for the Kun hexagram is 144. Han Kangbo's commentary explains: The Kun hexagram has six yin lines, each line having 24 strategies, so six lines total 144 strategies. Kong Yingda further explains: Because the Kun hexagram belongs to old yin, each line has 24 strategies, so six lines total 144 strategies; if it were young yin, each line would have 32 strategies, and six lines would total 192 — the text is based on the strategies of old yin, so it is 144.

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。二篇三百八十四爻，陰陽各半，合萬一千五百二十策。[疏]正義曰：“凡三百有六十，當期之日”者，舉合乾、坤兩策，有三百有六十，當期之數。三百六十日，舉其大略，不數五日四分日之一也。“二篇之策，萬有一千五百二十，當萬物之數”者，二篇之爻，總有三百八十四爻，陰陽各半，陽爻一百九十二爻，爻別三十六，總有六千九百一十二也。陰爻亦一百九十二爻，爻別二十四，總有四千六百八也。陰陽總合，萬有一千五百二十，當萬物之數也。

The text says: The number of lines in the Qian and Kun hexagrams combined is three hundred and sixty, exactly equivalent to the number of days in a year; the total number of lines in the upper and lower parts is eleven thousand five hundred and twenty, exactly equivalent to the number of all things. Han Kangbo's commentary explains: The upper and lower parts together have three hundred and eighty-four lines, with yin and yang each accounting for half, totaling eleven thousand five hundred and twenty lines. Kong Yingda further explains: The phrase "all three hundred and sixty, equivalent to a year" refers to combining the numbers of the Qian and Kun hexagrams, which total three hundred and sixty, equivalent to the number of days in a year. The mention of three hundred and sixty days is a generalization, not including the extra five and one fourth days. The phrase "the total number of lines in the two parts is eleven thousand five hundred and twenty, equivalent to the number of all things" means that the total number of lines in the upper and lower parts is three hundred and eighty-four, with yin and yang each accounting for half: one hundred and ninety-two yang lines, each contributing thirty-six lines, totaling six thousand nine hundred and twelve; one hundred and ninety-two yin lines, each contributing twenty-four lines, totaling four thousand six hundred and eight. Combined, yin and yang total eleven thousand five hundred and twenty, equivalent to the number of all things.

是故四營而成易，分而為二，以象兩，一營也。掛一以象三，二營也。揲之以四，三營也。歸奇於扐，四營也。[疏]正義曰：營謂經營，謂四度經營蓍策，乃成易之一變也。十有八變而成卦，八卦而小成。引而伸之。伸之六十四卦。

The text says: Therefore, four rounds of divination are required to complete one change of the Book of Changes. Han Kangbo's commentary explains: dividing into two parts to represent the two principles, is the first round; hanging out one line to represent the three elements, is the second round; dividing into four parts again, is the third round; and placing the remaining number into the gap, is the fourth round. Kong Yingda further explains: "Ying" means to manage or handle, meaning that four rounds of handling the yarrow stalks are needed to complete one change of the Book of Changes. The text then continues: after eighteen changes, a hexagram is formed; the eight trigrams are just the initial small completion; further extension and expansion are needed. Han Kangbo's commentary explains: the so-called extension refers to deriving the sixty-four hexagrams from the eight trigrams.

[疏]正義曰：“十有八變而成卦”者，每一爻有三變，謂初一揲，不五則九，是一變也。第二揲，不四則八，是二變也。第三揲，亦不四則八，是三變也。若三者俱多為老陰，謂初得九，第二、第三俱得八也。若三者俱少為老陽，謂初得五，第二第三，俱得四也。若兩少一多為少陰，謂初與二、三之間，或有四或有五而有八也。或有二個四而有一個九，此為兩少一多也。其兩多一少為少陽者，謂三揲之間，或有一個九，有一個八而有一個四，或有二個八，而有一個五，此為兩多一少也。如此三變既畢，乃定一爻。六爻則十有八變，乃始成卦也。

Kong Yingda further explained: the phrase "ten changes to form a hexagram" means that each line requires three changes. The first change is obtained by divining with yarrow stalks, which results in either five or nine, this is the first change. The second change is also obtained by divining with yarrow stalks, which results in either four or eight, this is the second change. The third change is also obtained by divining with yarrow stalks, which results in either four or eight, this is the third change. If all three results are of the majority, it is old yin, meaning the first result is nine, and the second and third are both eight. If all three results are of the minority, it is old yang, meaning the first result is five, and the second and third are both four. If there are two minor results and one major result, it is young yin, meaning either the first and second results are four or five, and the third is eight; or two of the results are four and one is nine, which also counts as two minor and one major. As for two major results and one minor result being young yang, it means among the three divinations, there is either one nine, one eight, and one four; or two eights and one five, which is two major and one minor. Only after three changes is one line determined; since there are six lines, eighteen changes are needed to form a hexagram.

“八卦而小成”者，象天地雷風日月山澤，於大象略盡，是易道小成。“引而伸之”者，謂引長八卦而伸盡之，謂引之為六十四卦也。觸類而長之，天下之能事畢矣。[疏]正義曰：“觸類而長之”者，謂觸逢事類而增長之，若觸剛之事類，以次增長於剛。若觸柔之事類，以次增長於柔。“天下之能事畢矣”者，天下萬事，皆如此例，各以類增長，則天下所能之事，法象皆盡，故曰“天下之能事畢矣”也。

Kong Yingda continued to explain: the phrase "eight trigrams and the small completion" refers to the eight trigrams symbolizing heaven, earth, thunder, wind, sun, moon, mountain, and marsh, which already encompass the major phenomena, thus marking the initial completion of the Way of the Book of Changes. The phrase "leading them out and extending them" means taking the eight trigrams and fully expanding them, that is, deriving the sixty-four trigrams. The text then says: further extending and adding to them, all things under heaven are fully included. Kong Yingda explained further: the phrase "touching a class and extending it" means encountering a particular category of affairs and proceeding to expand and add to it—when encountering matters of the yang type, one proceeds to extend them in the direction of yang; when encountering matters of the yin type, one proceeds to extend them in the direction of yin. The phrase "all the affairs under heaven are completed" means that all things under heaven follow this pattern, each according to its category, and thus all the principles and phenomena of the world are fully exhausted, hence it is said "all the affairs under heaven are completed."

顯道，顯，明也。神德行。由神以成其用。[疏]正義曰：言易理備盡天下之能事，故可以顯明無為之道，而神靈其德行之事。言大虛以養萬物為德行，今易道以其神靈助太虛而養物，是神其德行也。

The text says: The Book of Changes can manifest the "Way" and can spiritually transform "virtue." Han Kangbo's commentary explains: "Manifest" means to make clear; the so-called spiritual transformation of virtue is achieved by means of the "spiritual." Kong Yingda further explains: this refers to the principle of the Book of Changes being already complete and exhaustive of all possible matters in the world, so it can make clear the Way of non-action, and enable the affairs of virtue to be mysterious and responsive. The Great Void nourishes all things as its virtue; now the Way of the Book of Changes, by means of its spiritual function, assists the Great Void in nourishing all things, which is what makes virtue mysterious.

是故可與酬酢，可與祐神矣。可以應對萬物之求助，成神化之功也。酬酢，猶應對也。[疏]正義曰：“是故可與酬酢”者，酬酢，謂應對報答，言易道如此。若萬物有所求為，此易道可與應答，萬物有求則報，故曰“可與酬酢也”。“可與祐神矣”者，祐，助也。易道弘大，可與助成神化之功也。

The text says: Therefore, the Book of Changes can be used for responding to others and for assisting in divine transformations. Han Kangbo's commentary explains: It can respond to the needs of all things and achieve the work of divine transformation; "chouce" is equivalent to responding. Kong Yingda further explains: What is meant by "so it can be used for responding and reciprocating" is that "chouce" refers to responding and reciprocating. The Way of the Book of Changes is precisely like this—when all things have a request or action, the Way of the Book of Changes can provide a response, and whenever there is a request, there is a return, hence it is said "it can be used for responding and reciprocating." As for "it can assist in divine transformations," "yu" means assistance, meaning that the Way of the Book of Changes is vast and can assist in achieving the work of divine transformation.

[疏]正義曰：“子曰知變化”至“此之謂也”。此第九章也。上章既明大衍之數，極盡蓍策之名數，可與助成神化之功。此又廣明易道深遠，聖人之道有四，又明易之深遠，窮極幾神也。子曰：“知變化之道者，其知神之所為乎？夫變化之道，不為而自然。故知變化者，則知神之所為。[疏]正義曰：言易既知變化之道理，不為而自然也。則能知神化之所為，言神化亦不為而自然也。

Kong Yingda explained the main point of the chapter, saying: From "Zi Yu zhi bianhua" to "Ci zhi wei ye," this is Chapter Nine of the Great Treatise. The previous chapter had already explained the great derivation number, fully enumerated the names and quantities of the divination methods, and pointed out that they can assist in achieving the divine transformation. This chapter further elaborates on the profound depth of the Way of the Book of Changes, stating that the sage's way has four aspects, and further explains the profound depth of the Book of Changes, which can explore the subtle and the mysterious. The text says: Confucius said, "He who understands the way of change, probably understands the workings of the divine." Han Kangbo's commentary explains: the way of change is natural and not artificially fabricated, so he who understands change understands the workings of the divine. Kong Yingda elaborates: this means that since the Book of Changes has already clarified that the way of change is natural and not artificially fabricated, one can understand the workings of divine transformation, because divine transformation is also natural and not artificially fabricated.

《易》有聖人之道四焉：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。”此四者存乎器象，可得而用也。[疏]“《易》有”至“其占”。○正義曰：“《易》有聖人之道四焉”者，言《易》之為書，有聖人所用之道者凡有四事焉。“以言者尚其辭”者，謂聖人發言而施政教者，貴尚其爻卦之辭，發其言辭，出言而施政教也。“以動者尚其變”者，謂聖人有所興動營為，故法其陰陽變化。變有吉凶，聖人之動，取吉不取凶也。“以制器者尚其象”者，謂造制形器，法其爻卦之象。若造弧矢，法睽之象，若造杵臼，法小過之象也。“以卜筮者尚其占”者，策是筮之所用，並言卜者，卜雖龜之見兆，亦有陰陽三行變動之狀。故卜之與筮，尚其爻卦變動之占也。

The text says: The Zhou Changes contain four aspects of the sage's way: those who use it to speak rely on its line statements; those who use it to act rely on its changes; those who use it to make objects rely on its symbolic images; and those who use it for divination rely on its judgments. Han Kangbo's commentary explains: these four aspects are all embodied in the forms and images, so they can be used. Kong Yingda's commentary on the passage from "The Book of Changes has" to "its judgment" says: what is meant by "The Book of Changes has the sage's way in four aspects" is that this book contains four things used by the sages. What is meant by "those who use it to speak rely on its line statements" is that when the sages speak and carry out their administrative teachings, they value the line statements of the hexagrams and trigrams, using them to form words and express their teachings. What is meant by "those who use it to act rely on its changes" is that when the sages undertake actions and projects, they follow the changes of yin and yang; since changes can be auspicious or ominous, the sages take the auspicious ones and avoid the ominous ones. What is meant by "those who use it to make objects rely on its images" is that when making objects, they follow the images of the hexagrams and trigrams. For example, making bows and arrows follows the image of the hexagram Kui, and making mortars and pestles follows the image of the hexagram Xiao Guo. What is meant by "those who use it for divination rely on its judgments" is that the yarrow stalks are used in divination, but here the term "divination by oracle bones" is also mentioned because although oracle bone divination shows the cracks, there are also signs of yin and yang changes within them, so both oracle bone divination and yarrow stalk divination value the judgments based on the changes of the hexagrams and trigrams.

○注“器象”。○正義曰：“辭”是爻辭，爻辭是器象也。“變”是變化，見其來去，亦是器象也。“象”是形象，“占”是占其形狀，並是有體之物。有體則是物之可用，故云“可得而用者也”。

Kong Yingda explains the terms "qi xiang" in Han Kangbo's commentary, saying: The so-called "ci" refers to the line statements, which belong to both qi and xiang; the so-called "bian" refers to change, and seeing its movement and transformation also belongs to qi and xiang; the so-called "xiang" refers to form, and the so-called "zhan" refers to judging based on its shape—these are all things with form. Since they have form, they are things that can be used, so Han's commentary says "they are things that can be used."

是以君子將有為也，將有行也，問焉而以言。其受命也如響，無有遠近幽深，遂知來物。非天下之至精，其孰能與於此？[疏]正義曰：“是以君子將有為也，將有行也，問焉而以言”者，既易道有四，是以君子將欲有所施為，將欲有所行，往占問其吉凶，而以言命蓍也。“其受命也如響”者，謂蓍受人命，報人吉凶，如響之應聲也。“無有遠近幽深”者，言易之告人吉凶，無問遠之與近，及幽遂深遠之處，悉皆告之也。“遂知來物”者，物，事也。然易以萬事告人，人因此遂知將來之事也。“非天下之至精，其孰能與於此”者，言易之功深如此，若非天下萬事之內，至極精妙，誰能參與於此，與易道同也。此已上論易道功深，告人吉凶，使豫知來事，故以此結之也。

The text says: Therefore, when a gentleman is about to take action or make a move, he consults the yarrow stalks and uses words to command them. The yarrow stalks accept the question and respond like an echo; regardless of distance or depth, they can reveal future events. If it is not the most subtle in the world, who could participate in this? Kong Yingda further explains: The phrase "so when a gentleman is about to take action or make a move, he consults the yarrow stalks and uses words to command them" means that the principles of the Book of Changes have the four aspects mentioned above, so when a gentleman is about to act, he consults the yarrow stalks to inquire about auspiciousness and misfortune, using words to command the yarrow stalks. The phrase "the yarrow stalks accept the command as an echo" means that the yarrow stalks receive the command from a person and respond with auspiciousness or misfortune, just like an echo responding to a sound. The phrase "without regard for distance or depth" means that the Book of Changes informs people about auspiciousness and misfortune, regardless of how far or deep something may be. The phrase "thus knowing future events" refers to "things," meaning events; it means the Book of Changes informs people about all things, so people can thus know future events. The phrase "if it is not the most subtle in the world, who could participate in this" means that the function of the Book of Changes is so profound, that if one is not the most subtle among all things in the world, who could participate in this and be equal to the Way of the Book of Changes. The above discusses the profound function of the Way of the Book of Changes, which can inform people about auspiciousness and misfortune, allowing them to foresee future events, so this sentence is used as a conclusion.

參伍以變，錯綜其數，通其變，遂成天下之文；極其數，遂定天下之象。非天下之至變，其孰能與於此？[疏]正義曰：“參伍以變”者，參，三也。伍，五也。或三或五，以相參合，以相改變。略舉三五，諸數皆然也。“錯綜其數”者，錯謂交錯，綜謂總聚，交錯裛聚其陰陽之數也。“通其變”者，由交錯總聚，通極其陰陽相變也。“遂成天地之文”者，以其相變，故能遂成就天地之文。若青赤相雜，故稱文也。

The text says: Three and five interact and change alternately, interweaving and combining their numbers, penetrating their transformations, thus achieving the cultural patterns of the world; by exhausting their numbers, the forms of all things under heaven are determined. If one is not the most skillful in change, how could he participate in this? Kong Yingda further explains: "San Wu yi bian" refers to "San" meaning three, and "Wu" meaning five. It means that numbers alternate between three and five, combining and changing with each other; here, three and five are given as examples, but all other numbers are also like this. "Cuo zong qi shu" means "cuo" is to interweave, and "zong" is to collect, that is, interweaving and gathering the numbers of yin and yang. "Tong qi bian" means that by interweaving and gathering, the transformations of yin and yang are fully understood. "Sui cheng tian di zhi wen" means that because of the mutual transformation of yin and yang, the cultural patterns of heaven and earth are formed—just as blue and red intermingled are called "wen."

“極其數，遂定天下之象”者，謂窮極其陰陽之數，以定天下萬物之象。猶若極二百一十六策，以定乾之老陽之象，窮一百四十四策，以定坤之老陰之象，舉此餘可知也。“非天下之至變，其孰能與於此”者，言此易之理，若非天下萬事至極之變化，誰能與於此者，言皆不能也。此結成易之變化之道，故更言“與於此”也。前《經》論易理深，故云“非天下之至精”。此《經》論極數變通，故云“非天下之至變”也。

Kong Yingda continued to explain: The phrase "extreme the numbers, thus determining the images of the world" means to exhaust the numbers of yin and yang in order to determine the images of all things in the world. For example, by exhausting 216 strategies, one determines the image of the Qian hexagram, which represents old yang; by exhausting 144 strategies, one determines the image of the Kun hexagram, which represents old yin. Taking these two examples, the rest can be inferred by analogy. The phrase "if not the most profound changes in the world, who could be involved in this" means that the principles of the Book of Changes are such that unless they are the most profound changes in the world, no one could be involved in them, implying that they are beyond all others. This is a summary of the changing principles of the Book of Changes, so it says again "to be involved in this." The previous passage discussed the profound nature of the principles of the Book of Changes, hence it says "not the most refined in the world"; this passage discusses exhausting numbers and changing to achieve understanding, hence it says "not the most profound changes in the world."

易無思也，無為也，寂然不動，感而遂通天下之故，非天下之至神，其孰能與於此？夫非忘象者，則無以制象。非遺數者，無以極數。至精者，無籌策而不可亂。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，故曰非至精至變至神，則不得與於斯也。

The text says: The Book of Changes has no thoughts or considerations, no creations or inventions; it is still and unmoving, but once it feels something, it connects with all things under heaven. If it is not the most profound and mysterious, who could participate in it? Han Kangbo's commentary explains: Those who cannot forget their own form cannot control the images of all things; those who cannot abandon the names of numbers cannot exhaust the numbers. The most refined person has a clear mind, so even without using counting tools, he will not make mistakes; the most changeable person understands the pure principle, thus being able to encompass everything; the most divine person is still and unmoving, yet responds to everything. These three are the root of all functions. The images of things and numbers arise from them. Therefore, without being the most refined, the most changeable, and the most divine, one cannot participate in this.

[疏]“易無思”至“於此”。○正義曰：“易無思也，無為也”者，任運自然，不關心慮，是無思也；任運自動，不須營造，是無為也。“寂然不動，感而遂通天下之故”者，既無思無為，故“寂然不動”。有感必應，萬事皆通，是“感而遂通天下之故”也。故謂事故，言通天下萬事也。“非天下之至神，其孰能與於此”者，言易理神功不測，非天下萬事之中，至極神妙，其孰能與於此也。此《經》明易理神妙不測，故云“非天下之至神”，若非天下之至神，誰能與於此也。

Kong Yingda explains the passage from "Easy no thought, no action" to "here" as follows: "Easy has no thought, no action" means allowing natural processes to take place without needing to use one's mind or think, which is called "no thought"; allowing natural movements to occur without deliberate planning or creation, which is called "no action." "Being still and unmoving, yet responding to all things and thus comprehending the causes of the world" means that since there is no thought and no action, it is "still and unmoving"; but when there is a response to something, it is complete and connects with all things, which is "responding to all things and thus comprehending the causes of the world." "Cause" refers to events or occurrences, meaning the connection with all things. "If it is not the most divine principle in the world, who could be involved in this?" means the subtle and profound function of the principles of the Book of Changes is beyond measure. If it is not the most divine principle in the world, who could be involved in this. This passage explains that the principles of the Book of Changes are subtle and profound beyond measure, hence saying "if it is not the most divine principle in the world." If it is not the most divine principle in the world, who could be involved in this.

○注“非忘象”。○正義曰：云“夫非忘象者，則無以制象”者，凡自有形象者，不可以制他物之形象，猶若海不能制山之形象，山不能制海之形象。遺忘巳象者，乃能制眾物之形象也。“非遺數者，無以極數”者，若以數數物，則不能極其物數。猶若以萬而數，則不能苞億，以一億而數，則不能苞千億萬億。遺去數名者，則無所不苞。是非遺去其數，無以極盡於數也。

Kong Yingda explained the phrase "non-forgetting the image" in Han Kangbo's commentary, saying: the commentary states "if one does not forget the image, one cannot control the image." This is because those who already have a fixed image themselves cannot control the images of other things—just as the sea cannot control the image of the mountain, and the mountain cannot control the image of the sea. Only those who forget their own image can control the images of all things. The commentary also says "if one does not forget numbers, one cannot exhaust numbers." This means that if one uses a specific number to measure all things, one cannot exhaust the numbers of all things—just as using "ten thousand" as a unit to count will not include "hundred million," and using "hundred million" as a unit will not include "thousand billion, ten thousand billion." Only by abandoning the names of numbers can one encompass everything. This means that without abandoning specific numbers, one cannot exhaust numbers.

言“至精者，無籌策而不可亂”者，以其心之至精，理在玄通，無不記億，雖無籌策，而不可亂也。言“至變者，體一而無不周”者，言至極曉達變理者，能體於淳一之理，其變通無不周遍。言雖萬類之變，同歸於一變也。“斯蓋功用之母，象數所由立”者，言至精、至變、至神，三者是物之功用之母。物之功用，象之與數，由此至精、至變、至神所由來，故云“象數所由立”也。言象之所以立有象者，豈由象而來，由太虛自然而有象也；數之所以有數者，豈由數而來，由太虛自然而有數也；是太虛之象，太虛之數，是其至精至變也。由其至精，故能制數；由其至變，故能制象。若非至精、至變、至神，則不得參與妙極之玄理也。

Kong Yingda continued to explain: the commentary says, "The most refined is such that without using counting rods it cannot be confused," because his mind is extremely subtle, and the principles and meanings are already profoundly integrated, so he remembers everything thoroughly, thus even without using counting rods, he will not be confused. The commentary says, "The most changeable is such that it is unified yet encompasses all," meaning that someone who thoroughly understands the principles of change can grasp the principle of unity, thus his adaptability and transformation are comprehensive; it means that although the changes of myriad things are numerous, they all return to the single principle of "change." The commentary says, "This is the root of function, from which images and numbers arise," meaning that the most refined, the most changeable, and the most mysterious are the fundamental sources of the functions of all things; the functions of all things as well as images and numbers originate from these three aspects of the most refined, the most changeable, and the most mysterious, hence it is said, "images and numbers arise from this." If we are to say that images can exist and take form, is it because of the images themselves? Rather, images arise naturally from the Great Void. If we are to say that numbers can exist and take form, is it because of the numbers themselves? Rather, numbers arise naturally from the Great Void. The images and numbers of the Great Void are precisely its most refined and most changeable aspects. Because of the most refined, it can regulate numbers; because of the most changeable, it can regulate images. Without the most refined, the most changeable, and the most mysterious, one cannot participate in the profound and subtle principles.

夫易，聖人之所以極深而研幾也。唯深也，故能通天下之志。唯幾也，故能成天下之務。極未形之理則曰深，適動微之會則曰幾。[疏]正義曰：“夫易聖人之所以極深而研幾也”者，言易道弘大，故聖人用之，所以窮極幽深，而研核幾微也。“極深”者，則前《經》初一節云：“君子將有為，將有行，問焉而以言，其受命如響，無有遠近幽深”，是極深也。“研幾”者，上《經》次節云“參伍以變，錯綜其數，通其變，遂成天地之文；極其數，以定天下之象”，是研幾也。

The text says: The Zhou Changes are the means by which the sage explores the profound and examines the subtle beginnings. Because it is profound, it can connect with the aspirations of people throughout the world; because it can examine the subtle beginnings, it can accomplish the affairs of the world. Han Kangbo's commentary explains: to exhaust the principles that have not yet taken form is called "profound," and to grasp the initial movement of things is called "subtle beginnings." Kong Yingda further explains: the phrase "The Zhou Changes are the way of the sage to explore the profound and examine the subtle beginnings" means that the Way of the Changes is vast and profound, so the sage uses it to exhaust the profound and examine the subtle beginnings. What is meant by "explore the profound" refers to the first section of the text, "When a gentleman is about to act or to go forth, he asks for guidance through words, and receives the response as if it were an echo, without regard for distance or depth." This is what is meant by "explore the profound." What is meant by "examine the subtle beginnings" refers to the second section of the text, "By combining and varying in three and five, and by interweaving their numbers, the changes are communicated, thus forming the text of heaven and earth; by exhausting the numbers, the images of the world are determined." This is what is meant by "examine the subtle beginnings."

“唯深也，故能通天下之務”者，聖人用易道以極深，故聖人德深也，故能通天下之志意，即是前《經》上節“問焉而以言，其受命如響”，“遂知來物”，是通天下之志也。“唯幾也，故能成天下之務”者，聖人用易道以研幾，故聖人知事之幾微，是前《經》次節“參伍以變，錯綜其數，通其變，遂成天地之文”是也。幾者離無入有，是有初之微。以能知有初之微。則能興行其事，故能成天下之事務也。

Kong Yingda continued to explain: the phrase "Only because it is profound can it communicate the aspirations of people throughout the world" (the commentary here cites it as "the affairs," which is likely a transmission error), means that the sage employs the principles of the Book of Changes to explore the profound, thus possessing a deep virtue, which enables him to harmonize the aspirations and intentions of people across the world. This is exactly what the previous section of the classic text said: "When asked, they respond as if echoing a command," and "they foresee what is to come." This is how the sage communicates the aspirations of people throughout the world. The phrase "Only because it is subtle can it accomplish the affairs of the world" means that the sage employs the principles of the Book of Changes to investigate subtle nuances, thus being able to perceive the subtle signs of things. This is exactly what the second section of the classic text said: "By combining numbers in triplets and pairs, they transform and interweave them, and through their transformation, they form the patterns of heaven and earth." "Subtlety" refers to the moment when something moves from non-existence to existence, the initial subtle sign of existence. Because the sage can perceive these initial subtle signs of existence, he can initiate and carry out actions, thus being able to accomplish the affairs of the world.

唯神也，故不疾而速，不行而至。子曰：“易有聖人之道四焉”者，此之謂也。四者由聖道以成，故曰“聖人之道”。[疏]正義曰：“唯神也，故不疾而速，不行而至”者，此覆說上《經》下節易之神功也。以無思無為，寂然不動，感而遂通，故不須急疾，而事速成；不須行動，而理自至也。案下節云“唯深也”言“通天下之志”，“唯幾也”言“成天下之務”。今“唯神也”直云“不疾而速，不行而至”，不言“通天下”者，神則至理微妙，不可測知。無象無功，於天下之事，理絕名言，不可論也。故不云“成天下之功”也。

The text says: Because of its divine subtlety, the process is not hurried yet naturally swift, not moved yet naturally reached. Confucius said, "The Book of Changes contains four aspects of the Way of the sage," which refers precisely to this meaning. Han Kangbo's commentary explains: these four aspects can only be realized through the Way of the sage, hence they are called "the Way of the sage." Kong Yingda further elaborates: what is meant by "because it is divine, thus not hurried yet swift, not moving yet reached" is to reiterate the final part of the previous text regarding the divine function of the Book of Changes. Because it is without thought and action, still and unmoving, yet responsive at the slightest touch, it does not need to be hurried, and things naturally become accomplished swiftly; it does not need to act, and the principles naturally arrive. Examining the previous section, which said "because it is profound" and followed with "unifying the aspirations of the world," and "because it is subtle" and followed with "accomplishing the affairs of the world," now when it says "because it is divine" it only mentions "not hurried yet swift, not moving yet reached," without mentioning "unifying the world's affairs," because "divine" is so profound and subtle, beyond measurement, without form, without action. Regarding worldly matters, its principles transcend words and concepts, making it impossible to discuss, hence it does not mention "accomplishing the world's achievements."

子曰：“易有聖人之道四焉者，此之謂也”者，章首論聖人之道四焉，章中歷陳其三事，章末結而成之，故曰“聖人之道四焉”是此之謂也。章首“聖人之道有四”者，韓氏注云“此四者存乎器象，可得而用者”，則辭也，變也，象也，占也。是有形之物，形器可知也。若章中所陳則有三事，一是至精，精則唯深也。二是至變，變則唯幾也。三是至神，神則微妙無形，是其無也。神既無形，則章中三事，不得配章首四事。韓氏云“四者存乎器象”，故知章中三事，不得配章首四事者也。但行此四者，即能致章中三事。故章中歷陳三事，下總以“聖人之道四焉”結之也。

Kong Yingda continued to explain: what is meant by "Zi Yu said: The Book of Changes contains the four ways of the sage," refers to the fact that the chapter begins by discussing the four aspects of the sage's way, then proceeds to state three matters in sequence, and concludes with a summary, hence "the sage's way has four aspects" refers precisely to this. The beginning of the chapter states "the sage's way has four aspects," and Han Kangbo's commentary says "these four aspects exist in tangible forms and can be used," namely, words, changes, images, and divination; these are all tangible things, which can be understood from their physical forms. As for the three matters stated in the chapter, they are: first, the highest degree of refinement, which is "only profound"; second, the highest degree of change, which is "only subtle"; third, the highest degree of divinity, which is subtle and formless, belonging to the aspect of "nothingness." Since divinity is formless, the three matters in the chapter cannot correspond one by one with the four aspects mentioned at the beginning. Han Kangbo said "these four aspects exist in tangible forms," thus it can be known that the three matters in the chapter cannot correspond to the four aspects at the beginning. However, by practicing these four aspects, one can lead to the three matters mentioned in the chapter, so the chapter sequentially states the three matters, and concludes with "the sage's way has four aspects."

[疏]正義曰：“天一地二”至“謂之神”，此第十章也。前章論《易》有聖人之道四焉，以卜筮尚其占。此章明卜筮蓍龜所用，能通神知也。天一，地二；天三，地四；天五，地六；天七，地八；天九，地十。易以極數通神明之德，故明易之道，先舉天地之數也。[疏]“天一”至“地十”。○正義曰：此言天地陰陽自然奇偶之數也。○注“易以極”至“數也”。○正義曰：“易以極數通神明之德”者，謂易之為道，先由窮極其數，乃以通神明之德也。“故明易之道，先舉天地之數”者，此章欲明神之德，先由天地之數而成，故云“故明易之道，先舉天地之數”也。

Kong Yingda explained in his commentary: from "Heaven one, Earth two" to "called the divine," this is Chapter Ten of the Great Treatise. The previous chapter discussed the four aspects of the Way of the Sage contained in the Zhou Changes, among which diviners particularly valued its predictive function; this chapter explains the use of yarrow stalks and tortoise shells in divination, which can connect with the divine insight. The text says: Heaven one, Earth two; Heaven three, Earth four; Heaven five, Earth six; Heaven seven, Earth eight; Heaven nine, Earth ten. Han Kangbo's commentary explains: The Zhou Changes rely on exhausting numbers to connect with the virtue of the divine, so to explain the Way of the Zhou Changes, one must first present the numbers of Heaven and Earth. Kong Yingda explained "Heaven one" to "Earth ten" saying: this refers to the naturally occurring odd and even numbers of Heaven and Earth's yin and yang. He also explained Han's commentary "The Zhou Changes rely on" to "numbers" saying: what is meant by "The Zhou Changes rely on exhausting numbers to connect with the virtue of the divine" is that the Zhou Changes, as a Way, must first exhaust numbers before it can connect with the virtue of the divine. What is meant by "Therefore, to clarify the Way of the Zhou Changes, one must first present the numbers of Heaven and Earth" is that this chapter aims to clarify the virtue of the divine, and the virtue of the divine first arises from the numbers of Heaven and Earth, hence it is said "to clarify the Way of the Zhou Changes, one must first present the numbers of Heaven and Earth."

子曰：“夫易，何為者也？夫易，開物成務，冒天下之道，如斯而已者也。”冒，覆也。言易通萬物之志，成天下之務，其道可以覆冒天下也。[疏]正義曰：“子曰夫易何為”者，言易之功用，其體何為，是問其功用之意。“夫易開物成務，冒天下之道，如斯而已”者，此夫子還自釋易之體，用之狀言易能開通萬物之志，成就天下之務，有覆冒天下之道。斯，此也，易之體用如此而已。

The text says: Confucius said, "What is the purpose of the Zhou Changes? The Zhou Changes open up all things, accomplish all affairs, and cover all the principles under heaven, and that is all." Han Kangbo's commentary explains: "Mai" means to cover, meaning that the Book of Changes comprehends the aspirations of all things and accomplishes the affairs of the world, and its way can cover the whole world. Kong Yingda further explains: the phrase "Zi yue Fu Yi he wei" is asking about the function and essence of the Book of Changes, that is, asking about its function. The phrase "Fu Yi kai wu cheng wu, mai tianxia de dao, ru si er yi" is Confucius himself explaining the nature and function of the Book of Changes: saying that the Book of Changes can open up the aspirations of all things, accomplish the affairs of the world, and have a way that covers the whole world. "Si" is "this," meaning that the nature and function of the Book of Changes are no more than this.

是故聖人以通天下之志，以定天下之業，以斷天下之疑。是故蓍之德圓而神，卦之德方以知，圓者運而不窮，方者止而有分。言蓍以圓象神，卦以方象知也。唯變所適，無數不周，故曰圓。卦列爻分，各有其體，故曰方也。

The classic says: Therefore, the sage uses it to connect the hearts and minds of people throughout the world, to establish the affairs of the world, and to decide the doubts of the world. Therefore, the virtue of the yarrow stalks is round and profound, while the virtue of the hexagrams is square and wise. Han Kangbo's commentary explains: A round object rotates endlessly, while a square object remains still with definite limits. This means that the yarrow stalks use 'roundness' to symbolize 'divine power,' and the hexagrams use 'squareness' to symbolize 'knowledge': the yarrow stalks follow the changes and reach everywhere, without any number being beyond their reach, so they are called round; the hexagrams have yao positions arranged, with each yao occupying its fixed position, having definite forms, so they are called square.

[疏]“是故聖人”至“以知”。正義曰：“是故聖人以通天下之志”者，言易道如此，是故聖人以其易道通達天下之志，極其幽深也。“以定天下之業”者，以此易道定天下之業，由能研幾成務，故定天下之業也。“以斷天下之疑”者，以此易道決斷天下之疑，用其蓍龜占卜，定天下疑危也。“是故蓍之德圓而神，卦之德方以知”者，神以知來，是來無方也；知以藏往，是往有常也。物既有常，猶方之有止；數無恆體，猶圓之不窮。故蓍之變通則無窮，神之象也；卦列爻分有定體，知之象也。知可以識前言往行，神可以逆知將來之事，故蓍以圓象神，卦以方象知也。

Kong Yingda explains the passage from "is therefore the sage" to "to know" as follows: The phrase "is therefore the sage uses the Way of the Book of Changes to communicate the aspirations of people throughout the world" means that since the Way of the Book of Changes is like this, the sage uses it to understand the aspirations of people everywhere, penetrating the profound and hidden. The phrase "to establish the undertakings of the world" means that by using the Way of the Book of Changes, the sage establishes the undertakings of the world, because by examining the subtle and minute details, one can accomplish affairs, thus establishing the undertakings of the world. The phrase "to resolve the doubts of the world" means that by using the Way of the Book of Changes, one can decide the doubts of the world, employing the yarrow stalks and divination to stabilize the anxieties and dangers of the world. The phrase "therefore the virtue of the yarrow stalks is round and divine, and the virtue of the hexagrams is square and knowing" means that "divine" is used to foresee the future, which has no fixed direction; "knowing" is used to contain the past, which has regular patterns. Since things have regular patterns, they are like square objects with fixed forms; numbers have no fixed forms, like round objects that rotate endlessly. Therefore, the changeability of the yarrow stalks has no end, which is the symbol of "divine"; hexagrams have fixed positions for their lines and definite structures, which is the symbol of "knowing." "Knowing" can understand the words of predecessors and the actions of the past, while "divine" can foresee future events. Therefore, the yarrow stalks are symbolized by roundness to represent "divine," and hexagrams are symbolized by squareness to represent "knowing."

注“圓者”至“方也”。○正義曰：“圓者運而不窮”者，謂團圓之物，運轉無窮已，猶阪上走丸也。蓍亦運動不已，故稱圓也。言“方者止而有分”者，方謂處所，既有處所，則是止而有分。且物方者，著地則安，其卦既成，更不移動，亦是止而有分，故卦稱方也。

Kong Yingda explains the passage from Han Kangbo's commentary from "round" to "square" as follows: The phrase "round means movement without end" refers to round objects that rotate continuously, like a ball rolling down a slope; the movement of the yarrow stalks also never stops, hence it is called "round." The phrase "square means stillness with boundaries" refers to "square" as a place; since it has a fixed location, it is stationary and bounded; moreover, a square object is stable when placed on the ground, and once the hexagram is formed, it does not move again, hence it is called "square."

六爻之義易以貢。貢，告也。六爻變易，以告吉凶。[疏]正義曰：貢，告也。六爻有吉凶之義，變易以告人也。聖人以此洗心，洗濯萬物之心。[疏]正義曰：聖人以此易之卜筮，洗盪萬物之心。萬物有疑則卜之，是蕩其疑心；行善得吉，行惡遇凶，是蕩其噁心也。

The text says: The meaning of the six lines is conveyed through change. Han Kangbo's commentary explains: "Gong" means to inform, and the changing of the six lines makes it easier to inform about good and bad fortune. Kong Yingda elaborates: "Gong" means to inform, and the six lines contain the meanings of good and bad fortune, which are conveyed through change. The text says: The sage uses it to purify the mind. Han Kangbo's commentary explains: That is to purify the minds of all things. Kong Yingda elaborates: The sage uses the divination of the Book of Changes to purify the minds of all things—when all things have doubts, they consult divination, which purifies their doubts; when they do good they receive good fortune, and when they do evil they meet misfortune, which purifies their evil intentions.

退藏於密。言其道深微，萬物日用而不能知其原，故曰“退藏於密”，猶藏諸用也。[疏]正義曰：言易道進則蕩除萬物之心，退則不知其所以然，萬物日用而不知，有功用藏於密也。吉凶與民同患。表吉凶之象，以同民所憂患之事，故曰“吉凶與民同患也”。[疏]正義曰：易道以示人吉凶，民則亦憂患其吉凶，是與民同其所憂患也。凶者民之所憂也，上並言吉凶，此獨言同患者，凶雖民之所患，吉亦民之所患也。既得其吉，又患其失。故《老子》云“寵辱若驚”也。

The text says: "Retreating leads to concealment in secrecy." Han Kangbo's commentary explains: This refers to the profound and subtle nature of the Way of the Book of Changes, which is used by all things daily yet its origin is unknown, hence it is said "retreating and concealing in secrecy," meaning the function is hidden. Kong Yingda elaborates: This refers to the Way of the Book of Changes, which when advancing dispels the hearts of all things, and when retreating makes people unaware of its reasons. All things use it daily without knowing it, and its function is hidden in secrecy. The text says: "Good fortune and misfortune are shared in concern by the people." Han Kangbo's commentary explains: The Book of Changes presents the images of good fortune and misfortune, thus sharing the people's concerns about their worries and troubles, hence it is said "good fortune and misfortune are shared in concern by the people." Kong Yingda elaborates: The Way of the Book of Changes reveals good fortune and misfortune to people, and the people then worry about them, which is sharing their concerns. Misfortune is indeed what the people worry about. Although both good fortune and misfortune are mentioned earlier, here only "shared in concern" is said, because misfortune is what the people worry about, and good fortune is also what they worry about—once they have obtained good fortune, they still fear losing it. Therefore, the Book of老子 says "favor and disgrace are like alarm."

神以知來，知以藏往。明蓍卦之用，同神知也。蓍定數於始，於卦為來。卦成象於終，於蓍為往。往來之用相成，猶神知也。[疏]正義曰：此明蓍卦德同神知，知來藏往也。蓍定數於始，於卦為來。卦成象於終，於蓍為往。以蓍望卦，則是知卦象將來之事，故言“神以知來”。以卦望蓍，則是聚於蓍象往去之事，故言“知以藏往”也。

The text says: Using "shen" to foresee the future, and using "zhi" to contain the past. Han Kangbo's commentary explains: This clarifies that the function of the yarrow stalks and the hexagrams is equivalent to that of shen and zhi—the yarrow stalks initially determine the numbers, which for the hexagrams belongs to "coming"; the hexagrams finally form the images, which for the yarrow stalks belongs to "going." The functions of going and coming complement each other, just as shen and zhi do. Kong Yingda further explains: This clarifies that the virtue of the yarrow stalks and the hexagrams is equivalent to that of shen and zhi, capable of knowing the future and containing the past. The yarrow stalks initially determine the numbers, which for the hexagrams belongs to "coming"; the hexagrams finally form the images, which for the yarrow stalks belongs to "going." Looking from the yarrow stalks to the hexagrams, it is knowing the future events shown by the hexagram, so it is said "shen knows the coming." Looking from the hexagrams back to the yarrow stalks, it is gathering the past events symbolized by the yarrow stalks, so it is said "zhi contains the past."

其孰能與此哉！古之聰明叡知神武而不殺者夫！服萬物而不以威形也。[疏]正義曰：“其孰能與此哉”者，言誰能同此也，蓋是古之聰明叡知神武而不殺者夫。易道深遠，以吉凶禍福，威服萬物。故古之聰明叡知神武之君，謂伏犧等，用此易道，能威服天下，而不用刑殺而畏服之也。

The text says: Who could reach such a state? It must be the ancient wise and intelligent person who was mighty yet did not resort to warfare. Han Kangbo explains: He brings all things under control without relying on force or punishment. Kong Yingda further explains: The phrase "Who could be like this?" refers to who could be like this, probably the ancient wise and intelligent person who was mighty yet did not resort to warfare. The Way of the Book of Changes is profound, using auspiciousness, misfortune, blessings and calamities to bring all things under subjugation. Therefore, the ancient wise and mighty kings, such as Fuxi, used this Way of the Book of Changes to bring the world under control without resorting to punishment, and people would naturally be in awe.

是以明於天之道，而察於民之故，是興神物以前民用。定吉凶於始也。[疏]正義曰：“是以明於天之道”者，言聖人能明天道也。“而察於民之故”者，故，事也。易窮變化而察知民之事也。“是興神物以前民用”者，謂易道興起神理事物，豫為法象，以示於人，以前民之所用。定吉凶於前，民乃法之所用，故云“以前民用”也。

The text says: Therefore, the sage understands the principles of Heaven and investigates the affairs of the people, thus arising divine things to guide the people's daily use. Han Kangbo's commentary explains: determining good and evil at the beginning of things. Kong Yingda further explains: what is meant by "therefore understanding the principles of Heaven" is that the sage can comprehend the principles of Heaven. What is meant by "and investigating the affairs of the people" is that "affairs" refers to matters, meaning the Book of Changes thoroughly examines changes and thus understands the affairs of the people. What is meant by "thus arising divine things to guide the people's daily use" is that the principles of the Book of Changes arise divine principles and things, establishing them as models and making them clear to people, preceding the people's daily use; determining good and evil in advance, the people can then follow and use them, hence it is said "preceding the people's use."

聖人以此齊戒，洗心曰齊，防患曰戒。[疏]正義曰：聖人以“易”道自齊自戒，謂照了吉凶，齊戒其身。洗心曰齊，防患曰戒。以神明其德夫。是故闔戶謂之坤。坤道包物。[疏]正義曰：以“神明其德夫”者，言聖人既以易道自齊戒，又以易道神明其已之德化也。“是故闔戶謂之坤”者，聖人既用此易道以化天下，此以下又廣明易道之大。易從乾坤而來，故更明乾坤也。凡物先藏而後出，故先言坤而後言乾。闔戶，謂閉藏。萬物若室之閉闔其戶，故云“闔戶謂之坤”也。

The text says: The sage uses the Way of the Book of Changes to fast and purify himself. Han Kangbo's commentary explains: Purifying the inner self is called "qi," and preventing misfortune is called "jie." Kong Yingda further explains: The sage uses the Way of the Book of Changes to fast and purify himself, meaning he observes clearly the auspicious and inauspicious and purifies his body. Purifying the heart is called "qi," and preventing calamities is called "jie." The text also says: Thus, he uses this to make his virtue profound and manifest. Therefore, closing the door is called "Kun." Han Kangbo's commentary explains: The way of Kun is to contain all things. Kong Yingda further explains: The phrase "therefore, by the virtue of the divine" means that after the sage has used the Way of the Book of Changes to purify himself, he also uses it to make his virtue profound and manifest. The phrase "therefore, closing the door is called Kun" means that after the sage has used the Way of the Book of Changes to teach and guide the world, he further elaborates on the great significance of the Way of the Book of Changes. The Book of Changes originates from Qian and Kun, so it further explains Qian and Kun. All things first conceal and then emerge, so first Kun is mentioned and then Qian. "Closing the door" means concealment, and all things are like a house with its door closed, hence "closing the door is called Kun."

闢戶謂之乾。乾道施生。[疏]正義曰：闢戶，謂吐生萬物也；若室之開闢其戶，故云“闢戶謂之乾”也。一闔一闢謂之變，往來不窮謂之通。見乃謂之象。兆見曰象。[疏]正義曰：“一闔一闢謂之變”者，開閉相循，陰陽遞至，或陽變為陰，或開而更閉，或陰變為陽，或閉而還開，是謂之變也。“往來不窮謂之通”者，須往則變來為往，須來則變往為來，隨須改變，不有窮已，恆得通流，是“謂之通”也。“見乃謂之象”者，前往來不窮，據其氣也。氣漸積聚，露見萌兆，乃謂之象，言物體尚微也。

The text says: opening the door is called "Qian." Han Kangbo's commentary explains: "Qian's principle spreads and transforms to generate and nourish all things." Kong Yingda further explains: "Opening the door" means giving birth to all things, like a house opening its door, so it is called "Qian." The text says: one closing and one opening is called "change," continuous movement is called "communication," and when it appears is called "image." Han Kangbo's commentary explains: when signs appear, it is called "image." Kong Yingda further explains: "One closing and one opening is called change" means that opening and closing alternate, yin and yang alternate: either yang changes to yin, or opening turns to closing; or yin changes to yang, or closing turns to opening—this is called "change." "Continuous movement is called communication" means that when "going" is needed, coming turns into going; when "coming" is needed, going turns into coming; it changes according to need, without end, constantly flowing, which is called "communication." "When it appears it is called image" means that previously, the continuous movement was discussed in terms of "qi"; as qi gradually accumulates, revealing signs and sprouts, it is called "image," meaning at this time the form of things is still very weak.

形乃謂之器。成形曰器。[疏]正義曰：體質成器，是謂器物。故曰“形乃謂之器”，言其著也。制而用之謂之法。利用出入，民咸用之謂之神。[疏]正義曰：“制而用之謂之法”者，言聖人裁制其物而施用之，垂為模範，故云“謂之法”。“利用出入，民咸用之謂之神”者，言聖人以利而用，或出或入，使民咸用之，是聖德微妙，故云“謂之神”。

The text says: When something takes form, it is called "qi" (器). Han Kangbo's commentary explains: When something has formed a shape, it is called "qi". Kong Yingda further explains: When the form and substance solidify into an object, it is called an object, so it is said "form is called qi", meaning it becomes clearly visible. The text says: To shape and apply it is called "fa" (法); to use it conveniently, allowing free entry and exit, and for the people to all use it, is called "shen" (神). Kong Yingda further explains: What is meant by "to shape and use it is called fa" is that the sage shapes and applies all things, establishing it as a standard pattern, so it is called "fa". What is meant by "using it conveniently for entry and exit, and the people all use it, is called shen" is that the sage applies it in a beneficial way, allowing entry and exit, enabling the people to use it, which is the subtle aspect of the sage's virtue, so it is called "shen".

[疏]正義曰：“是故易有”至“無不利也”。此第十一章也。前章既明蓍卦有神明之用，聖人則而象之，成其神化。此又明易道之大，法於天地，明象日月，能定天下之吉凶，成天下之亹亹也。是故易有太極，是生兩儀。夫有必始於無，故太極生兩儀也。太極者，無稱之稱，不可得而名，取有之所極，況之太極者也。[疏]正義曰：太極謂天地未分之前，元氣混而為一，即是太初、太一也。故《老子》云：“道生一。”即此太極是也。又謂混元既分，即有天地，故曰“太極生兩儀”，即《老子》云：“一生二”也。不言天地而言兩儀者，指其物體，下與四象相對，故曰兩儀，謂兩體容儀也。

Kong Yingda explains the meaning of the passage: from "Therefore, the Book of Changes has" to "there is no disadvantage," this is the eleventh chapter of the Great Treatise. The previous chapter had already explained that the divination with the yarrow stalks and the hexagrams have the function of the divine, and that the sage took inspiration from them and imitated their forms to achieve his own divine transformation; this chapter further explains the great nature of the Way of the Book of Changes — it takes inspiration from heaven and earth, manifests through the sun and moon, and can determine the fortune and misfortune of the world, enabling the world to strive tirelessly. The text says: Therefore, the Book of Changes has the "Taiji" (Supreme Ultimate). The Taiji gives rise to the "Two Principles." Han Kangbo's commentary explains: "Being" must begin from "non-being," so the Taiji gives rise to the Two Principles; the term "Taiji" is a designation for something indescribable, which originally cannot be named, but it is referred to as Taiji by analogy with the extreme point of "being." Kong Yingda further explains: Taiji refers to the state before heaven and earth were differentiated, when the primordial qi was unified as one, which is also called "Taichu" (Primordial Oneness) and "Taiyi" (Supreme Oneness). Therefore, the saying in the Tao Te Ching, "The Dao gives birth to one," refers to this Taiji. It also says that once the primordial unity was differentiated, heaven and earth came into being, so "the Taiji gives rise to the Two Principles" refers to the differentiation of heaven and earth, which is also what the Tao Te Ching says, "One gives rise to two." It does not mention heaven and earth but refers to the Two Principles, focusing on their physical forms and contrasting with the following "Four Symbols," so the term "Two Principles" means two forms and appearances.

兩儀生四象，四象生八卦。卦以象之。[疏]正義曰：“兩儀生四象”者，謂金木水火，稟天地而有，故云：“兩儀生四象”，土則分王四季，又地中之別，故唯雲四象也。“四象生八卦”者，若謂震木、離火、兌金、坎水，各主一時，又巽同震木，乾同兌金，加以坤、艮之土為八卦也。

The text says: Two principles give rise to the Four Symbols, and the Four Symbols give rise to the Eight Trigrams. Han Kangbo's commentary explains: the Trigrams are used to symbolize them. Kong Yingda further explains: the phrase "Two principles give rise to the Four Symbols" refers to metal, wood, water, and fire, which receive the energies of heaven and earth, hence it is said "Two principles give rise to the Four Symbols." Earth, however, is strong in the last months of each season and is a separate form of the earth's center, so it is not included here in the Four Symbols. The phrase "the Four Symbols give rise to the Eight Trigrams" means that Zhen belongs to wood, Li to fire, Dui to metal, and Kan to water, each governing a season; Xun and Zhen both belong to wood, Qian and Dui both belong to metal, and adding Kun and Gen, which belong to earth, makes up the Eight Trigrams.

八卦定吉凶。八卦既立，則吉凶可定。[疏]正義曰：八卦既立，爻象變而相推，有吉有凶，故八卦定吉凶也。吉凶生大業。既定吉凶，則廣大悉備。[疏]正義曰：萬事各有吉凶，廣大悉備，故能王天下大事業也。

The text says: The Eight Trigrams determine good fortune and misfortune. Han Kangbo's commentary explains: Once the Eight Trigrams are established, good fortune and misfortune can be determined. Kong Yingda elaborates: Once the Eight Trigrams are established, the lines change and interact with each other, thus producing both good fortune and misfortune, so the Eight Trigrams determine good fortune and misfortune. The text says: Good fortune and misfortune give rise to great achievements. Han Kangbo's commentary explains: Once good fortune and misfortune are determined, great matters are without flaw. Kong Yingda elaborates: All things have both good fortune and misfortune, great matters are without flaw, so they can achieve great undertakings to govern the world.

是故法象莫大乎天地，變通莫大乎四時，縣象著明莫大乎日月，崇高莫大乎富貴。位所以一天下之動，而濟萬物。[疏]正義曰：“是故法象莫大乎天地”者，言天地最大也。“變通莫大乎四時”者，謂四時以變得通，是變中最大也。“縣象著明莫大乎日月”者，謂日月中時，遍照天下，無幽不燭，故云“著明莫大乎日月”也。“崇高莫大乎富貴”者，以王者居九五富貴之位，力能齊一天下之動，而道濟萬物，是崇高之極，故云“莫大乎富貴”。

The text says: Therefore, there is no greater model than heaven and earth, no greater change and adaptability than the four seasons, no greater visible phenomena hanging in the sky than the sun and moon, and no greater exalted status than wealth and honor. Han Kangbo's commentary explains: This refers to the sovereign's position being able to unify the actions of the whole world and benefit all things. Kong Yingda further explains: The phrase "therefore, the model and image have nothing greater than heaven and earth" means that heaven and earth are the most vast. The phrase "change and adaptability have nothing greater than the four seasons" means that the four seasons achieve continuity through change, which is the greatest form of change. The phrase "visible phenomena hanging in the sky are none greater than the sun and moon" means that the sun and moon appear in the sky at the proper time, shining over the entire world, illuminating even the most hidden places, hence "visible and clear none are greater than the sun and moon." The phrase "excellence has nothing greater than wealth and honor" is because the emperor resides in the position of nine in the fifth, which is the position of wealth and honor, his power being able to unify the actions of the whole world and use the Way to benefit all things, which is the ultimate expression of excellence, hence "nothing is greater than wealth and honor."

備物致用，立成器以為天下利，莫大乎聖人。[疏]正義曰：謂備天下之物，招致天下所用，建立成就天下之器，以為天下之利，唯聖人能然，故云“莫大乎聖人也”。探賾索隱，鉤深致遠，以定天下之吉凶，成天下之亹亹者，莫大乎蓍龜。

The classic text says: Preparing all things to fully utilize them, creating and forming tools to benefit the world, there is nothing greater than the sage. Kong Yingda explains: This refers to preparing all things in the world, gathering all the necessities needed by the world, establishing and completing the tools of the world, to benefit the world—only the sage can do this, hence it says 'nothing is greater than the sage.' The text then continues: Investigating the profound and hidden, searching for the subtle and distant, drawing out things from the depths and gathering things from afar, to determine the fortune and misfortune of the world, and to accomplish the world's endeavors with perseverance—there is nothing greater than the divining tortoise shells and yarrow stalks.

[疏]正義曰：探，謂闚探求取。賾，謂幽深難見。卜筮則能闚探幽昧之理，故云探賾也。索，謂求索。隱，謂隱藏。卜筮能求索隱藏之處，故云索隱也。物在深處，能鉤取之；物在遠方，能招致之，卜筮能然，故云“鉤深致遠”也。以此諸事，正定天下之吉凶，成就天下之亹亹者，唯卜筮能然，故云“莫大乎蓍龜”也。案《釋詁》云：“亹亹，勉也。”言天下萬事，悉動而好生，皆勉勉營為，此蓍龜知其好惡得失，人則棄其得而取其好，背其失而求其得，是成天下之亹亹也。

Kong Yingda further explained: "Tan" means to probe and seek, and "ze" refers to things that are deep and hard to see; divination and augury can probe into obscure principles, hence "tan ze" ("probe the profound"). "Su" means to seek and explore, and "yin" refers to hidden things; divination and augury can seek out hidden matters, hence "su yin" ("explore the hidden"). Things that are deep can be drawn up, things that are far away can be brought near, and divination and augury can achieve this, hence "gou shen zhi yuan" ("draw out the profound and bring forth the distant"). By means of these, the heavenly auspicious and inauspicious can be properly determined, and the world's endeavors can be carried on without fatigue, which only divination and augury can do, hence "mo da hu zhi gui" ("nothing is greater than the yarrow stalks and the turtle shell"). Examining "Er Ya · Shi Gu" it says: "Wei wei" means to strive without tiring. This refers to the fact that all things in the world are active and prefer to survive, and everyone strives to manage affairs; the yarrow stalks and turtle shell can discern the good and bad, gains and losses, and people use this to decide what to discard and what to take, avoiding losses and seeking gains, thus achieving the world's ceaseless striving.

是故天生神物，聖人則之。天地變化，聖人效之。天垂象，見吉凶，聖人象之。河出圖，洛出書，聖人則之。[疏]正義曰：“是故天生神物，聖人則之”者，謂天生蓍龜，聖人法則之以為卜筮也。“天地變化，聖人效之”者，行四時生殺，賞以春夏，刑以秋冬，是聖人效之。“天垂象，見吉凶，聖人象之”者，若璿璣玉衡，以齊七政，是聖人象之也。“河出圖，洛出書，聖人則之”者，如鄭康成之義，則《春秋緯》云：河以通乾出天苞，洛以流坤吐地符。河龍圖發，洛龜書感。《河圖》有九篇，《洛書》有六篇。孔安國以為《河圖》則八卦是也，《洛書》則九疇是也。輔嗣之義，未知何從。

The text says: Therefore, Heaven produces divine and marvelous things, and sages take them as models; when heaven and earth undergo changes, sages imitate them; when Heaven manifests signs and reveals auspicious and inauspicious omens, sages take them as models; when the Yellow River produces a chart and the Luo River produces a book, sages take them as models. Kong Yingda further explains: The phrase "Therefore, Heaven produces divine things, and sages take them as models" refers to Heaven producing the yarrow stalks and turtle shells, and sages use them to create divination methods. The phrase "Heaven and earth undergo changes, and sages imitate them" refers to Heaven and Earth carrying out the growth and decline of the four seasons, and sages then bestow rewards in spring and summer and impose punishments in autumn and winter, which is imitating Heaven and Earth. The phrase "Heaven manifests signs, revealing auspicious and inauspicious omens, and sages take them as models" refers to the making of the Xuanji Yu Heng to regulate the seven celestial officials, which is sages taking models from Heaven. The phrase "The Yellow River produces a chart, and the Luo River produces a book, and sages take them as models" is explained by Zheng Xuan as follows: The "Spring and Autumn Wei" states that the Yellow River connects with the乾 (Heaven) path and produces the heavenly bundle, while the Luo River flows through the坤 (Earth) path and produces the earthly symbol; a dragon in the Yellow River carries the chart out, and a tortoise in the Luo River carries the book out in response. The "Heavenly Chart" has nine chapters, and the "Luo Book" has six chapters. Kong Anguo, however, believes that the "Heavenly Chart" is the Eight Trigrams, and the "Luo Book" is the "Hongfan" (Nine Categories). As for Wang Bi's (Zi Fusi) view, it is unknown which school he followed.

易有四象，所以示也。繫辭焉，所以告也。定之以吉凶，所以斷也。[疏]正義曰：“易有四象，所以示”者，莊氏云：四象，謂六十四卦之中，有實象，有假象，有義象，有用象，為四象也。今於釋卦之處，已破之矣。何氏以為四象，謂“天生神物，聖人則之”一也。“天地變化，聖人效之”，二也。“天垂象，見吉凶，聖人象之”，三也。“河出圖，洛出書，聖人則之”，四也。

The text says: The Book of Changes has four images, used to demonstrate; attaching words to them, used to inform; using good and bad fortune to make judgments, used to decide. Kong Yingda further explains: Regarding the statement "The Book of Changes has four images, so it can be demonstrated," Zhang氏 believes that the four images refer to among the sixty-four hexagrams there are real images, false images, meaning images, and useful images, altogether making up the four images—this view has already been refuted in the explanation of hexagrams and lines. He氏, on the other hand, believes the four images are: "Heaven produces divine things, sages follow them" as the first, "Heaven and Earth change, sages imitate them" as the second, "Heaven shows signs, revealing good and bad fortune, sages imitate them" as the third, and "The River produces the diagram, the Luo produces the book, sages follow them" as the fourth.

今謂此等四事，乃是聖人易外別有其功，非專易內之物，何得稱“易有四象”？且又云“易有四象，所以示也”。繫辭焉，所以告也。然則象之與辭，相對之物。辭既爻卦之下辭，則象為爻卦之象也。則上兩儀生四象，七八九六之謂也。故諸儒有為七八九六，今則從以為義。“繫辭焉，所以告”者，繫辭於象卦下，所以告其得失也。“定之以吉凶，所以斷”者，謂於繫辭之中，定其行事吉凶，所以斷其行事得失。

Kong Yingda explained according to his own understanding: now it appears that these four things are achievements of the sage outside the Book of Changes, not exclusive to the Book of Changes, so how can they be called "the Book of Changes has four images"? Moreover, the text says "the Book of Changes has four images, so they are shown," and immediately follows with "attached with words, so they are explained." Therefore, "image" and "words" are things that are relative to each other. Since "words" are the written expressions attached below the hexagrams and lines, "image" should refer to the images of the hexagrams and lines. Thus, looking back at the previous statement "two principles generate four images," the four images refer to seven, eight, nine, and six. Therefore, previous scholars who held the view that the four images are seven, eight, nine, and six are now followed in this interpretation. The saying "attached with words, so they are explained" means attaching words below the hexagrams and lines to inform about their gains and losses. The saying "determined by good and evil, so they are used for decision-making" means determining the fortune or misfortune within the attached words to decide the success or failure of actions.

《易》曰：“自天祐之，吉無不利。”子曰：“祐者，助也。天之所助者，順也；人之所助者，信也。履信思乎順，又以尚賢也。是以自天祐之，吉無不利也。”[疏]正義曰：“《易》曰：自天祐之，吉無不利”者，言人於此易之四象所以示，繫辭所以告，吉凶告所斷而行之，行則鬼神無不祐助，無所不利，故引《易》之《大有》上九爻辭以證之。“子曰：祐者助也”者，上既引《易》文，下又釋其易理，故云“子曰：祐者助也”。“天之所助者，順也；人之所助者，信也。履信思乎順”者，人之所助，唯在於信，此上九能履踐於信也；天之所助，唯在於順，此上九恆思於順；既有信思順，又能尊尚賢人，是以從天已下，皆祐助之，而得其吉，無所不利也。

The text says: The Zhou Changes say: "Being protected by Heaven, it is auspicious and beneficial in all things." Confucius said: "You means helping. What Heaven helps is those who follow the Way of Heaven; what people help is those who practice sincerity. Practicing sincerity and thinking of following the Way, and also respecting the virtuous, thus Heaven protects him, it is auspicious and beneficial in all things." Kong Yingda further explains: the phrase "The Book of Changes says: Being protected by Heaven, it is auspicious and beneficial in all things" refers to people following the four images of the Book of Changes and acting according to the statements in the Great Treatise, thus when they act in accordance with the judgment of good or bad, the spirits and gods will help and assist them in all things, hence the reference to the line statement of the upper ninth line of the Dàyǒu hexagram to confirm this. The phrase "The Master said: You means helping" is because the previous part has already quoted the original text of the Book of Changes, and the following part explains the meaning of the Book of Changes, thus saying "The Master said: You means helping." The phrase "What Heaven helps is following the Way; what people help is sincerity. Practicing sincerity and thinking of following the Way" means that what people help is based on sincerity, and this upper ninth line practices sincerity; what Heaven helps is based on following the Way, and this upper ninth line often thinks of following the Way. Having sincerity and thinking of following the Way, and also respecting the virtuous, thus Heaven and below all help and assist him, thus achieving auspiciousness and benefiting in all things.

[疏]正義曰：子曰：“書不盡言”至“乎德行”，此第十二章也。此章言立象盡意，繫辭盡言。易之興廢，存乎其人事也。子曰：“書不盡言，言不盡意。”然則聖人之意，其不可見乎？[疏]正義曰：此一節夫子自發其問，謂聖人之意難見也。所以難見者，書所以記言，言有煩碎，或楚夏不同，有言無字，雖欲書錄，不可盡竭於其言，故云“書不盡言”也。“言不盡意”者，意有深邃委曲，非言可寫，是言不盡意也。聖人之意，意又深遠。若言之不能盡聖人之意，書之又不能盡聖人之言，是聖人之意，其不可見也。故云：“然則聖人之意，其不可見乎？”疑而問之，故稱“乎”也。

Kong Yingda explains the meaning of this chapter, stating that from Confucius' statement "writing cannot exhaust speech" to "concerning virtue," this is the twelfth chapter of the Great Treatise. This chapter discusses establishing hexagrams to exhaust the mind, and attaching words to exhaust speech; the rise and decline of the Book of Changes depend on human affairs. The text says: Confucius said, "Writing cannot exhaust speech, and speech cannot exhaust the mind." If this is the case, then is not the mind of the sage beyond reach? Kong Yingda further explains: this section is Confucius raising a question himself, saying that the mind of the sage is difficult to see. The reason it is difficult to see is that writing is used to record speech, but speech is numerous and fragmented, and there are differences in pronunciation between Chu and the Central Plains. Some things have sound but no written character, so even if one wants to write them down, one cannot fully express speech, hence "writing cannot exhaust speech." The phrase "speech cannot exhaust the mind" means that the mind has deep and intricate aspects that cannot be described by speech, which is why speech cannot fully express the mind. The mind of the sage is even more profound; if speech cannot exhaust the mind of the sage, and writing cannot exhaust speech, then the mind of the sage is indeed beyond reach, hence "then is the mind of the sage not visible?" This is a question raised with doubt, hence the use of the particle "hu."

子曰：聖人立象以盡意，設卦以盡情偽，繫辭焉以盡其言，變而通之以盡利，極變通之數，則盡利也。故曰“易窮則變，變則通，通則久。”[疏]正義曰：“子曰聖人立象以盡意”巳下，至“幾乎息矣”，此一節是夫子還自釋聖人之意，有可見之理也。“聖人立象以盡意”者，雖言不盡意，立象可以盡之也。“設卦以盡情偽”者，非唯立象以盡聖人之意，又設卦以盡百姓之情偽也。“繫辭焉以盡其言”者，雖書不盡言，繫辭可以盡其言也。“變而通之以盡利”者，變，謂化而裁之，通，謂推而行之，故能盡物之利也。

The text says: Confucius said: The sage established images to exhaust the mind, set up the structure of the hexagrams to exhaust true feelings and falsehoods, attached words to exhaust what needs to be said, and transformed and adapted them to exhaust benefits. Han Kangbo's commentary explains: by exhausting the numbers of transformation and adaptability, one can exhaust benefits, so it is said, "The Book of Changes says: when things reach their limit, they change; when they change, they become unblocked; when they become unblocked, they endure." Kong Yingda further explains: from "Zi Yu Shengren Li Xiang Yi Jin Yi" onwards, until "hu qi xi yi," this section is Confucius himself explaining that the sage's mind actually has a visible rationality. What is meant by "the sage established images to exhaust the mind" is that although words cannot exhaust the mind, establishing images can. What is meant by "setting up the hexagrams to exhaust true feelings and falsehoods" is that not only do the hexagrams exhaust the sage's mind, but they also exhaust the true feelings and falsehoods of the people. What is meant by "attaching words to exhaust what needs to be said" is that although written words cannot exhaust speech, attaching words can exhaust what needs to be said. What is meant by "transforming and adapting to exhaust benefits," "transforming" refers to transforming and regulating, "adapting" refers to deriving and applying, so they can exhaust the benefits of things.

鼓之舞之以盡神。乾坤其易之縕邪？縕淵奧也。[疏]正義曰：“鼓之舞之以盡神”者，此一句總結立象盡意，繫辭盡言之美。聖人立象以盡其意，《繫辭》則盡其言，可以說化百姓之心，百姓之心自然樂順，若鼓舞然，而天下從之，非盡神，其孰能與於此？故曰“鼓之舞之以盡神也”。“乾坤其易之縕邪”者，上明盡言盡意，皆由於易道，此明易之所立，本乎乾坤。若乾坤不存，則易道無由興起，故乾坤是易道之所縕積之根源也。是與易川府奧藏。故云“乾坤其易之縕邪”。

The text says: "Stimulate it, dance it, to exhaust the divine mystery." Is the principle of the Heaven and Earth trigrams the essence of the Book of Changes? Han Kangbo's commentary explains: "Yun" means profound and deep. Kong Yingda further explains: The phrase "stimulate and dance to exhaust the divine" summarizes the excellence of establishing images to exhaust meaning and attaching words to exhaust speech. The sage established hexagrams to exhaust his thoughts, and the Great Treatise exhausts speech, thus able to move the hearts of the people, whose hearts naturally become joyful and obedient, like being inspired, so that the whole world follows; if one does not exhaust the divine mystery, who could reach this level? Therefore, it says "stimulate and dance to exhaust the divine." As for "the Heaven and Earth trigrams are the profound essence of the Book of Changes," the previous passage explained that both exhausting speech and meaning come from the Way of the Book of Changes. Here, it explains that the origin of the Book of Changes lies in Heaven and Earth. If Heaven and Earth did not exist, the Way of the Book of Changes could not arise. Therefore, Heaven and Earth are the fundamental source where the Way of the Book of Changes is accumulated and hidden, the profound reservoir of the Book of Changes, hence it says "the Heaven and Earth trigrams are the profound essence of the Book of Changes."

乾坤成列，而易立乎其中矣。乾坤毀，則元以見易。易不可見，則乾坤或幾乎息矣。[疏]正義曰：“乾坤成列，而易立乎其中矣”者，夫易者，陰陽變化之謂。陰陽變化，立爻以效之，皆從乾坤而來。故乾生三男，坤生三女而為八卦，變而相重，而有六十四卦，三百八十四爻，本之根源，從乾坤而來。故乾坤既成列位，而易道變化建立乎乾坤之中矣。

The text says: When Heaven and Earth are arranged in order, the Book of Changes is established within them; if Heaven and Earth are destroyed, there would be no way to see the Book of Changes; if the Book of Changes is not visible, then Heaven and Earth are probably approaching cessation. Kong Yingda further explains: The phrase "Heaven and Earth are arranged in order, and the Book of Changes is established within them" means that the Book of Changes discusses the changes of yin and yang. The changes of yin and yang are imitated by setting up lines called yao, and all of this originates from Heaven and Earth. Therefore, Heaven produces three male trigrams, and Earth produces three female trigrams to form the Eight Trigrams. The Eight Trigrams change and overlap, resulting in sixty-four hexagrams and three hundred and eighty-four lines. Tracing back to their origin, everything comes from Heaven and Earth. Therefore, once Heaven and Earth are arranged in order, the transformations of the Way of the Book of Changes are established within Heaven and Earth.

“乾坤毀，則無以見易”者，易既從乾坤而來，乾坤若缺毀，則易道損壞，故云“無以見易”也。“易不可見，則乾坤或幾乎息矣”，若易道毀壞，不可見其變化之理，則乾坤亦壞，或其近乎止息矣。幾，近也。猶若樹之枝幹生乎根株，根株毀，則枝條不茂。若枝幹已枯死，其根株雖未全死，僅有微生，將死不久。根株譬乾坤也，易譬枝幹也。故云：“易不可見，則乾坤或幾乎息矣”。

Kong Yingda continued to explain: The phrase "If the heavens and earth are destroyed, there would be no way to see the Book of Changes" means that the Book of Changes arises from the heavens and earth. If the heavens and earth are damaged, the way of the Book of Changes would also be destroyed, hence "there would be no way to see the Book of Changes." The phrase "If the Book of Changes is not visible, then the heavens and earth may be almost at rest" means that if the way of the Book of Changes is destroyed and its changing principles are no longer visible, then the heavens and earth would also be ruined, or nearly at rest; "almost" refers to being close to. This is like how the branches of a tree grow from its roots. If the roots are destroyed, the branches will no longer flourish; if the branches are already dead, then even though the roots are not entirely dead, they have only a faint vitality and are close to death. The roots are used as a metaphor for the heavens and earth, and the branches as a metaphor for the Book of Changes, hence "If the Book of Changes is not visible, then the heavens and earth may be almost at rest."

是故形而上者謂之道，形而下者謂之器。化而裁之謂之變，因而制其會通，適變之道也。[疏]正義曰：“是故形而上者謂之道，形而下者謂之器”者，道是無體之名，形是有質之稱。凡有從無而生，形由道而立，是先道而後形，是道在形之上，形在道之下。故自形外已上者謂之道也，自形內而下者謂之器也。形雖處道器兩畔之際，形在器，不在道也。既有形質，可為器用，故云“形而下者謂之器”也。

The text says: Therefore, what is above form is called "Dao," and what is below form is called "Qi." Transformation and regulation are called "bian." Han Kangbo's commentary explains: Following things and regulating their connections and unifications is to conform to the way of change. Kong Yingda further explains: So "what is above form is called Dao, and what is below form is called Qi." "Dao" is the name for the formless, while "form" is the term for the substantial. All that exists comes from non-existence, and form arises from Dao. Therefore, Dao comes first, then form, so Dao is above form, and form is below Dao. Thus, what is beyond form is called Dao, and what is within form is called Qi. Although form is at the boundary between Dao and Qi, form belongs to Qi rather than Dao. Since form has a physical substance, it can serve as a vessel, hence "what is below form is called Qi."

“化而裁之謂之變”者，陰陽變化而相裁節之，謂之變也。是得以理之變也。猶若陽氣之化不可久長，而裁節之以陰雨也，是得理之變也。陰陽之化，自然相裁，聖人亦法此而裁節也。推而行之謂之通。乘變而往者，無不通也。[疏]正義曰：因推此以可變而施行之，謂之通也。猶若亢陽之後變為陰雨，因陰雨而行之，物得開通，聖人亦當然也。

Kong Yingda then explained: The phrase "to transform and regulate is called change" means that yin and yang transform and regulate each other, which is called change, and it is change in accordance with propriety. For example, the yang energy of generation cannot last forever, so it is regulated by yin rain, which is change in accordance with propriety; yin and yang naturally regulate each other through transformation, and the sage also follows this principle to regulate. The classic says: to carry forward and implement it is called "communication." Han Kangbo's commentary explains: those who proceed by following transformation will have no obstruction. Kong Yingda explained further: to carry forward and implement by following the trend of change is called communication. For example, after a severe drought and intense yang heat, it turns to yin rain, and then one follows the yin rain to implement actions, thus enabling all things to be opened up; the sage's conduct should also be like this.

舉而錯之天下之民，謂之事業。事業所以濟物，故舉而錯之於民。[疏]正義曰：謂舉此理以為變化，而錯置於天下之民。凡民得以營為事業，故云“謂之事業”也。此乃自然以變化錯置於民也，聖人亦當法此錯置變化於萬民，使成其事業也。凡《繫辭》之說，皆說易道，以為聖人德化，欲使聖人法易道以化成天下，是故易與聖人，恆相將也。以作易者，本為立教故也，非是空說易道，不關人事也。

The text says: To present this principle of change and apply it to the people throughout the world is called "career" or "affairs." Han Kangbo explains that the meaning of "career" lies in benefiting all things, so it must be presented and applied to the people. Kong Yingda further explains: "To lift it up and place it" means to take the principle of the Book of Changes and raise it as a standard for change, placing it among the people; the people follow it in their activities, thus each has their own career, so the Great Treatise says "this is called career." This is the natural way of heaven placing change before the people; the sage should also follow this method, placing change upon the people so that they may each achieve their careers. All that the Great Treatise discusses is about the principle of the Book of Changes, ultimately relating to the moral cultivation of the sage, requiring the sage to follow the principle of the Book of Changes to nurture the world. Therefore, the Book of Changes and the sage have always been in harmony. Because the author of the Book of Changes intended to establish moral education, not merely to discuss the principles of the Book of Changes in a detached way unrelated to human affairs.

是故夫象，聖人有以見天下之賾，而擬諸其形容，象其物宜，是故謂之象。聖人有以見天下之動，而觀其會通，以行其典禮，繫辭焉以斷其吉凶，是故謂之爻。[疏]正義曰：“是故夫象聖人有以見天下之賾”至“是故謂之爻”者，於第六章已具其文，今於此更復言者何也？為下云“極天下之賾存乎卦，鼓天下之動存乎辭”，為此故更引其文也。且巳下又云“存乎變”“存乎通”“存乎其人”，廣陳所存之事，所以須重論也。

The text says: Therefore, when speaking of "xiang" (images), it is because the sage saw the profound and hidden principles of the world, and compared them to their forms and appearances, using hexagrams to symbolize the appropriate nature and suitability of things, hence it is called "xiang." The sage observed the movement of all things in the world, and examined their meeting and connecting points, using this to establish rituals and regulations, and attached words to determine good and bad fortune, hence it is called "yao." Kong Yingda's commentary says: From "Therefore, the sage saw the profound and hidden principles of the world" to "Hence it is called 'yao'" this passage has already appeared in the sixth chapter of the Great Treatise. Why is it repeated here? Because the following text will discuss "the profound and hidden principles of the world are contained in hexagrams, and the movement of the world is contained in words," in order to introduce these two sentences, the previous text is repeated here. Moreover, further down it says "contained in change," "contained in communication," and "contained in people," extensively elaborating on the various matters contained, so it is necessary to discuss it again.

極天下之賾者存乎卦，鼓天下之動者存乎辭。辭，爻辭也。爻以鼓動，效天下之動也。[疏]正義曰：“極天下之賾存乎卦”者，言窮極天下深賾之處存乎卦，言觀卦以知賾也。“鼓天下之動存乎辭”者，鼓，謂發揚天下之動。動有得失，存乎爻卦之辭，謂觀辭以知得失也。

The classic text says: All the profound and hidden principles of the world are fully contained in the hexagram images; all the movement and transformation of the myriad things in the world are fully expressed in the textual statements. Han Kangbo's commentary explains: Here, the term "ci" (words) refers to the line statements. The lines are capable of stirring and initiating movement, which is precisely imitating the movement of the myriad things in the world. Kong Yingda's commentary says: The phrase "the profound mysteries of the world are contained in the hexagrams" means that to exhaustively investigate the most profound and mysterious aspects of the world, one must look to the hexagram images. That is, by observing the hexagram images, one can understand the profound and hidden principles. As for "the movement of the world is contained in the words," the term "gu" (to stir or promote) means to promote and stimulate the movement of the world. Within this movement there are gains and losses, and these gains and losses are preserved in the line statements and hexagram statements. In other words, by observing the textual statements, one can understand the gains and losses.

化而裁之存乎變，推而行之存乎通，神而明之存乎其人。體神而明之，不假於象，故存乎其人。[疏]正義曰：“化而裁之存乎變”者，謂覆說上文“化而裁之謂之變”也。“推而行之存乎通”者，覆說上文“推而行之謂之通”也。“神而明之存乎其人”者，言人能神此易道而顯明之者，存在於其人。若其人聖，則能神而明之；若其人愚，則不能神而明之；故存於其人，不在易象也。

The text says: "To nurture and shape through transformation, the key lies in 'change'; to apply and implement through deduction, the key lies in 'communication'; to profoundly understand and clearly demonstrate the principles of the Book of Changes, the key lies in the person himself." Han Kangbo's commentary explains: those who can personally grasp the profound principles and make them clear do not need to rely on the hexagrams, hence the key lies in the person himself. Kong Yingda's commentary states: "To nurture and shape through transformation lies in 'change'" is a restatement of the previous statement "To nurture and shape is called transformation"; "To apply and implement through deduction lies in 'communication'" is a restatement of the previous statement "To apply and implement is called communication"; "To profoundly understand and clearly demonstrate lies in the person himself" means that the ability to use the principles of the Book of Changes in a profound and clear manner depends on the person: if that person is a sage, he can profoundly understand and clearly demonstrate it; if that person is a fool, he cannot. Therefore, the key lies in the person, not in the hexagrams themselves.

默而成之，不言而信，存乎德行。德行，賢人之德行也。順足於內，故默而成之也。體與理會，故不言而信也。[疏]正義曰：若能順理足於內，默然而成就之，闇與理會，不須言而自信也。“存乎德行”者，若有德行，則得默而成就之，不言而信也。若無德行則不能然。此言德行，據賢人之德行也。前《經》“神而明之，存乎其人”，謂聖人也。

The text says: "Being silent and not speaking, yet the matter is already accomplished; without opening one's mouth, people naturally believe and accept it. The key lies in virtue." Han Kangbo's commentary explains: here, "virtue" refers to the virtue of the virtuous person; the mind follows the principles and is self-sufficient, thus being able to accomplish things silently; the essence is in harmony with the ultimate truth, so there is no need for words and people naturally believe. Kong Yingda's commentary says: if one can follow the principles and have a full heart, then one can silently accomplish things, secretly in harmony with the principles, without needing to speak, others will naturally believe. What is meant by "it lies in virtue" is that only those with virtue can accomplish things silently and gain belief without speaking; those without virtue cannot do so. Here, the term "virtue" refers to the virtue of the virtuous person; whereas the previous text "to make it clear and evident, it depends on the person" refers to the sage.

[疏]正義曰：此篇章數，諸儒不同，劉瓛為十二章，以對上《繫》十二章也。周氏、莊氏併為九章，今從九章為說也。第一起“八卦成列”至“非曰義”，第二起“古者包犧”至“蓋取諸夬”，第三起“易者象也”至“德之盛”，第四起“困于石”至“勿恆凶”，第五起“乾坤其易之門”至“失得之報”，第六起“《易》之興”至“巽以行權”，第七起“《易》之為書”至“思過半矣”，第八起“二與四”至“謂易之道”，第九起“夫乾天下”至“其辭屈”。

Kong Yingda's commentary states that there is no consensus among different schools regarding how many chapters the "Great Treatise" should be divided into. Liu Huan divided it into twelve chapters to correspond with the twelve chapters of the "Great Treatise" above; Zhou氏 (Zhou Hongzheng) and Zhuang氏 both divided it into nine chapters, and now we follow the nine-chapter division. The first chapter begins with "The eight trigrams are arranged in order" and ends with "not called righteousness"; the second chapter begins with "In ancient times, Fuxi" and ends with "which is taken from Guai"; the third chapter begins with "The Book of Changes is about images" and ends with "the virtue is complete"; the fourth chapter begins with "Trapped by a stone" and ends with "do not be constant, calamity"; the fifth chapter begins with "The Book of Changes, the gate of Qian and Kun" and ends with "the reward of gain and loss"; the sixth chapter begins with "The rise of the Book of Changes" and ends with "flexible in the use of authority"; the seventh chapter begins with "The Book of Changes as a book" and ends with "half of the thoughts have been considered"; the eighth chapter begins with "The second and fourth" and ends with "the way of the Book of Changes"; the ninth chapter begins with "The Qian fills the world" and ends with "its words are bent."

[疏]正義曰：“八卦成列”至“非曰義”，此第一章。覆釋上繫第二章象爻剛柔吉凶悔吝之事，更具而詳之。八卦成列，象在其中矣。備天下之象也。[疏]正義曰：言八卦各成列位，萬物之象，在其八卦之中也。因而重之，爻在其中矣。夫八卦備天下之理，而未極其變，故因而重之以象其動用，擬諸形容以明治亂之宜，觀其所應以著適時之功，則爻卦之義，所存各異，故爻在其中矣。

Kong Yingda's commentary says: From "The Eight Trigrams are arranged in order" to "It is not called righteousness" constitutes the first chapter, which is used to re-explain the second chapter of the Great Treatise on the Upper Part. It elaborates more comprehensively and in greater detail on the subject of hexagram images, yao positions, yin and yang, good fortune, regret, and hardship. The text says: The eight trigrams are each arranged in order, and the images of all things are included within them. Han Kangbo's annotation explains: Because the eight trigrams already contain all things in the world. Kong Yingda's commentary says: This refers to the eight trigrams each forming their own positions, and the images of all things are contained within these eight trigrams. The text also says: By overlapping the eight trigrams two by two, the sixty-four hexagrams are formed, and the yao are included within them. Han Kangbo's annotation explains: Although the eight trigrams contain the principles of the world, they have not yet exhausted all changes, so they are overlapped to symbolize the movement of things; by comparing their forms and appearances, they are used to clarify what is appropriate in times of good governance and chaos; by observing their mutual relations, they are used to demonstrate the effectiveness of adapting to the times. In this way, the meaning of the yao and the meaning of the hexagram each have their own focus, so it is said that the yao are included within them.

[疏]“因而”至“中矣”。○正義曰：謂因此八卦之象，而更重之，萬物之爻，在其所重之中矣。然象亦有爻，爻亦有象，所以象獨在卦，爻獨在重者，卦則爻少而象多，重則爻多而象少，故在卦舉象，在重論爻也。○注“夫八卦”至“其中矣”。○正義曰：“夫八卦備天下理”者，前注云“備天下之象”，據其體；此云“備天下之理”，據其用也。言八卦大略有八，以備天下大象大理，大者既備，則小者亦備矣。直是不變之備，未是變之備也，故云“未極其變，故因而重之，以象其動用”也。云“則爻卦之義，所存各異”者，謂爻之所存，存乎巳變之義，“因而重之，爻在其中”是也。卦之所存，存於未變之義，“八卦成列，象在其中”是也。

Kong Yingda explains the passage "thereby adding layers, and the lines are included within" by saying: This refers to adding layers upon the eight trigrams according to their images, and the lines of all things are included within the trigrams formed by the layers. In fact, the trigrams already contain lines, and the lines also contain images. The reason for mentioning "images" when discussing the eight trigrams and mentioning "lines" when discussing the layered trigrams is that the eight trigrams have few lines but many images, while the layered trigrams have many lines but few images. Therefore, when discussing "images," the eight trigrams are used as an example, and when discussing "lines," the layered trigrams are discussed. Kong Yingda also explains Han Kangbo's comment "the eight trigrams encompass all the principles of the world" by saying: Han's previous statement "the eight trigrams encompass all the images of the world" refers to the essential nature of the eight trigrams. This statement "the eight trigrams encompass all the principles of the world" refers to the function of the eight trigrams. The eight trigrams are only eight in number, yet they already contain the great images and principles of the world. Once the great is already included, the small is naturally included as well. However, this is the inclusion before any changes occur, not after changes have taken place. Therefore, Han's comment says "since the changes have not been fully realized, they are therefore layered to represent their dynamic use." As for Han's statement "the meanings of lines and trigrams are stored separately," it refers to the lines representing the meaning after changes have occurred, which is "thereby adding layers, and the lines are included within." The trigrams represent the meaning before changes have occurred, which is "the eight trigrams are arranged, and the images are included within."

剛柔相推，變在其中矣。[疏]正義曰：則上《繫》第二章云“剛柔相推而生變化”，是變化之道，在剛柔相推之中。剛柔即陰陽也。論其氣即謂之陰陽，語其體即謂之剛柔也。繫辭焉而命之，動在其中矣。剛柔相推，況八卦相蕩，或否或泰，繫辭焉而斷其吉凶，況之六爻，動以適時者也。立卦之義，則見於《彖》、《象》，適時之功，見存之爻辭。王氏之例詳矣。

The text says: The strong line and the weak line mutually push and shift, and change is contained within this. Kong Yingda's commentary explains: This precisely corresponds to the second chapter of the Upper Great Treatise in the Zhou Changes, which states, "The mutual pushing of strong and weak gives rise to change." Thus, the way of change lies in the mutual pushing and shifting of strong and weak. Strong and weak are also yin and yang: from the perspective of qi, they are called yin and yang; from the perspective of form, they are called strong and weak. The text also says: Attaching words to the lines of the hexagram and giving them a judgment, movement is contained within this. Han Kangbo's annotation explains: "The mutual pushing of strong and weak" is a metaphor for the mutual interaction of the eight trigrams, resulting in some becoming the hexagram of "Obstruction" and others becoming the hexagram of "Progress." "Attaching words to the lines and judging their fortune and misfortune" is a metaphor for the six lines, which change according to the appropriate time. The establishment of the great meaning of a hexagram is found in the Commentary on the Judgment and the Image Commentary, while the effectiveness that adapts to the time is preserved in the line statements. Wang Bi's Outline of the Zhou Changes discusses this in detail.

[疏]“繫辭”至“中矣”。○正義曰：謂繫辭於爻卦之下，而呼命其卦爻得失吉凶，則適時變動好惡，故在其繫辭之中矣。○注“立卦”至“詳矣”。○正義曰：云“立卦之義，則見於《彖》、《象》”者，《彖》、《象》，謂卦下之辭，說其卦之義也。“適時之功，則存於爻辭”者，卦者時也，六爻在一卦之中，各以適當時之所宜以立功也。欲知適時之功用，觀於爻辭也。

Kong Yingda explained the passage "Attach statements and name them, movement is within them" by saying: This refers to attaching words beneath the hexagrams and lines to explain the fortune and misfortune of the hexagram and line; since there are gains and losses, good and bad, there is a constant change in preference and choice, so movement is contained within the attached words. Kong Yingda also explained Han Kangbo's comment "The meaning of establishing hexagrams... Wang's example is detailed" by saying: Han's comment "The meaning of establishing hexagrams is seen in the Tuang and Xiang" refers to the words attached to the hexagrams, which explain the general meaning of the hexagram. He said "the function of timely action is contained in the line statements" because a hexagram represents a "time," and the six lines are within the hexagram, each establishing achievements according to what is suitable at that time; to understand the function of adapting to the time, one should look at the line statements.

云“王氏之例詳矣”者，案《略例·論彖》云：“《彖》者何也？統論一卦之體，明其所由之主者也。夫眾不能治眾，治眾者，至寡者也。論卦體皆以一為主，是卦之大略也。”又《論爻》云：“爻者何也？言乎其變者也。變者何也？情偽之所為也。夫情偽之動，非數之所求也。故合散屈伸，與體相乖。形躁好靜，質柔愛剛。體與情反，質與原違。是故情偽相感，遠近相追，愛惡相攻，屈伸相推。見情者獲，直往則違。此是爻之大略也。”其義既廣，不能備載，是王氏之例詳矣。

Kong Yingda continued saying: Han's annotation says, "Wang's example is detailed." Checking Wang Bi's "Outline of the Zhou Changes · On the Tu" says: What is the Tu? It is a general discussion of the nature of a single hexagram, pointing out the main line that the hexagram is based on. Many cannot govern many; what can govern many must be the one that is least. When discussing the nature of a hexagram, it is always based on one line, which is the main point of the hexagram. In "Outline of the Zhou Changes · On the Lines" it also says: What is a line? It is about change. What is change? It is caused by true feelings and falsehoods. The arising of true feelings and falsehoods cannot be obtained by counting numbers, so the gathering and dispersing, bending and stretching often contradict the nature of the hexagram: the nature that is restless prefers stillness, the nature that is weak prefers strength, the nature and feeling are opposite, the quality and origin are contradictory. Therefore, true feelings and falsehoods influence each other, distant and near pursue each other, love and hatred attack each other, bending and stretching push each other; those who understand true feelings will gain something, while those who go forward recklessly will lose their way — this is the main point of the lines. Wang Bi's discussion is broad and profound, and it is not possible to record all of it here, which shows that his example is very detailed.

吉凶悔吝者，生乎動者也。有變動而後有吉凶。[疏]正義曰：上既云動在繫辭之中，動則有吉凶悔吝，所以悔吝生在乎無所動之中也。剛柔者，立本者也。變通者，趣時者也。立本況卦，趣時況爻。[疏]正義曰：“剛柔者，立本者也”，言剛柔之象，立在其卦之根本者也。言卦之根本，皆由剛柔陰陽往來。“變通者，趣時者也”，其剛柔之氣，所以改變會通，趣向於時也。若乾之初九，趣向勿用之時，乾之上九，趣向亢極之時。是諸爻之變，皆臻趣於時也。

The text says: "Good fortune, misfortune, regret, and hardship all arise from movement." Han Kangbo's commentary explains: Only through movement can good fortune and misfortune arise. Kong Yingda's exposition says: The previous text has already explained that movement is contained within the words of the hexagrams. As soon as there is movement, good fortune, misfortune, regret, and hardship appear. Therefore, regret and hardship arise within the process of movement (the original text here reads "no movement," and the wording may be erroneous or missing). The text also says: "Yang and Yin establish the foundation, while change and adaptability follow the timing." Han Kangbo's commentary explains: "Establishing the foundation" is a metaphor for the hexagram, and "following the timing" is a metaphor for the lines. Kong Yingda's exposition says: "Yang and Yin are what establish the foundation," meaning that the images of Yang and Yin are established at the foundation of a hexagram; the foundation of a hexagram is formed by the movement of Yang and Yin. "Change and adaptability are what follow the timing," meaning that the reason why the dual forces of Yang and Yin change and connect is to follow the appropriate timing. For example, the first line of the Qian hexagram follows the timing of "a hidden dragon that should not be used," and the top line of the Qian hexagram follows the timing of "a dragon in exaltation that brings regret." Thus, the movement of each line is directed toward the appropriate timing.

其剛柔立本者，若剛定體為乾，若柔定體為坤，陽卦兩陰而一陽，陰卦兩陽而一陰，是立其卦本而不易也。則上“八卦成列，象在其中矣”是也。卦既與爻為本，又是總主其時，故《略例》云“卦者，時也；變通者，趣時者也”。則上“因而重之，爻在其中矣”是也。卦既總主一時，爻則就一時之中，各趣其所宜之時，故《略例》云“爻者，趣時者也”。

Kong Yingda continued to say: As for the establishment of the principle of hardness and softness, for example, pure hardness determines the nature of the trigram as Qian, and pure softness determines the nature of the trigram as Kun; a yang trigram consists of two yin lines and one yang line, while a yin trigram consists of two yang lines and one yin line. This is establishing the fundamental nature of a trigram without change, which is what was mentioned earlier as "the eight trigrams are arranged in order, and the images are contained within them." Since the trigram is the fundamental element of the line, and also governs the time of the entire trigram, Wang Bi's "Outline of the Zhou Changes" says "a trigram is time; change and adaptability are the ways to follow time," which is what was mentioned earlier as "therefore they are combined again, and the lines are contained within them." Since the trigram governs a particular time, the lines are each moving toward their appropriate time within that time, so the "Outline" also says "a line is one that follows time."

吉凶者，貞勝者也。貞者，正也，一也。夫有動則未免乎累，殉吉則未離乎凶。盡會通之變，而不累於吉凶者，其唯貞者乎？《老子》曰：“王侯得一，以為天下貞。”萬變雖殊，可以執一御也。[疏]“吉凶”至“者也”。○正義曰：貞，正也。言吉之與凶，皆由所動不能守一而生吉凶，唯守一貞正，而能克勝此吉凶。謂但能貞正，則免此吉凶之累也。

The text says: "Good fortune and misfortune are overcome by 'zheng' (uprightness)." Han Kangbo's commentary explains: "Zheng" means uprightness, which is also "yi" (oneness). Any movement inevitably involves entanglement; pursuing good fortune alone cannot escape misfortune. Only those who thoroughly understand the principles of change and variation without being entangled by good or bad fortune can do so, and such people are those who uphold uprightness and oneness. The "Laozi" says: "Kings and princes who possess oneness take it as the standard for the world." Although myriad changes differ greatly, they can all be governed by holding fast to the principle of "yi" (oneness). Kong Yingda's commentary on "Good fortune and misfortune are overcome by 'zheng'" says: "Zheng" means uprightness. Good fortune and misfortune arise because one cannot maintain "yi" (oneness) during action. Only by maintaining pure uprightness and oneness can one overcome good fortune and misfortune; that is, by upholding uprightness, one is free from the entanglements of good and bad fortune.

○注“貞者”至“御也”。○正義曰：“貞者，正也，一也”者，言貞之為訓，訓正訓一，正者體傾邪，一者情無差二，寂然無慮，任運而行者也。凡吉凶者，由動而來，若守貞靜寂，何吉何凶之有？是貞正能勝其吉凶也。云“夫有動則未能免乎累”者，寂然不動，則無所可累。若動有營求，則恥累將來，故云動則未免於累也。云“殉吉則未離乎凶”者，殉，求也。若不求其吉，無慮無思，凶禍何因而至？由其求吉，有所貪慾，則凶亦將來，故云殉吉未離乎凶也。云“盡會通之變，而不累於吉凶者，其唯貞者乎”，言若能窮盡萬物會通改變之理，而不繫累於吉凶之事者，唯貞一者乃能然也。猶若少必有老，老必有死，能知此理，是盡會通之變。既知老必將死，是運之自然，何須憂累於死，是不累乎吉凶。唯守貞一，任其自然，故云“其唯貞者乎”。

Kong Yingda explains the part of Han Kangbo's commentary that says "Zhen means 'correct' and 'one'". Han's commentary explains that the character "Zhen" can be interpreted as "correct" or "one". "Correct" refers to the essence being upright and not leaning toward wrong or perverse ways, while "one" refers to the mind being free from dualities or divisions, being still and without thoughts, acting naturally. All good and bad fortune comes from action. If one can maintain correct and stillness, then what is good or bad? Thus, Zhen can overcome good and bad. Han's commentary says "When there is action, one cannot avoid being burdened." This means that when one is still and unmoving, there is no burden. But once one acts and has desires, shameful burdens follow. Therefore, action inevitably brings burdens. Han's commentary says "To pursue good fortune, one cannot escape bad fortune." "Xun" means to pursue. If one does not pursue good fortune, without thoughts or worries, how can bad fortune come? It is precisely because one pursues good fortune and develops desire that bad fortune follows. Therefore, pursuing good fortune does not mean escaping bad fortune. Han's commentary says "Those who fully understand the changes of all things and are not burdened by good and bad fortune, are they not the ones who hold to Zhen?" This means those who fully understand the changes and interactions of all things and are not burdened by good and bad fortune are only those who hold to Zhen and unity. For example, youth inevitably leads to old age, and old age inevitably leads to death. Understanding this is to fully grasp the changes and interactions of all things. Knowing that old age inevitably leads to death is natural, so why worry about death? This is not being burdened by good and bad fortune. Only by holding to Zhen and acting naturally can one say "Are they not the ones who hold to Zhen?"

云“《老子》曰，王侯得一，以為天下貞”者，王侯若不得一，二三其德，則不能治正天下。若得純粹無二無邪，則能為天下貞也。謂可以貞正天下也。云“萬變雖殊，可以執一御也”者，猶若寒變為暑，暑變為寒，少變為壯，壯變為老，老變為死，禍變為福，盛變為衰，變改不同，是萬變殊也。其變雖異，皆自然而有，若能知其自然，不造不為，無喜無戚，而乘御於此，是可以執一御也。

Kong Yingda then explains that Han's commentary cites the "Laozi" saying, "The king and marquises who possess the 'One' can be the upright ruler of the world." This means that if a king or marquis does not possess the 'One,' his virtue is divided and inconsistent, and he cannot govern and correct the world. If he possesses the pure and unchanging 'One,' free from any deviation or corruption, he can become the upright ruler of the world, thus being able to uphold righteousness throughout the world. Han's commentary also says, "Although there are myriad changes, they can all be governed by the 'One.'" For example, cold becomes hot, hot becomes cold, youth becomes adulthood, adulthood becomes old age, old age becomes death; misfortune becomes fortune, prosperity becomes decline. These changes take various forms, which is called "myriad changes." Although these changes are different from each other, they all arise naturally. If one understands that they come from nature, and does not act artificially or recklessly, neither rejoicing nor grieving, but simply following and governing them, this is called "governing myriad changes by the 'One.'"

天地之道，貞觀者也。明夫天地萬物，莫不保其貞，以全其用也。[疏]正義曰：謂天覆地載之道，以貞正得一，故其功可為物之所觀也。日月之道，貞明者也。天下之動，貞夫一者也。夫乾，確然示人易矣。夫坤，隤然示人簡矣。確，剛貌也。隤，柔貌也。乾坤皆恆一其德，物由以成，故簡易也。

The text says: The way of Heaven and Earth is based on uprightness and can be observed. Han Kangbo's commentary explains: This indicates that all things in the universe maintain uprightness to fulfill their functions. Kong Yingda's exposition states: This refers to the principle of Heaven covering and Earth supporting, which attains the unity of 'one' through uprightness, thus its efficacy can be observed by all things. The text also says: The way of the sun and moon is based on uprightness and thus they shine brightly; the movement of all things under heaven is directed toward that 'one'. The Book of Changes' Qian hexagram is indeed strong and vigorous, revealing simplicity to people; the Kun hexagram is gentle and yielding, revealing simplicity to people. Han Kangbo's commentary explains: 'Que' refers to the appearance of strength and vigor, 'tui' refers to the appearance of gentleness and yielding; Qian and Kun both maintain their virtue consistently, thus all things are generated, hence they are described as simple and unadorned.

[疏]正義曰：“日月之道，貞明者也”，言日月照臨之道，以貞正得一而為明也。若天覆地載，不以貞正而有二心，則天不能普覆，地不能兼載，則不可以觀。由貞乃得觀見也。日月照臨，若不以貞正，有二之心，則照不普及，不為明也，故以貞而為明也。“天下之動，貞夫一者也”，言天地日月之外，天下萬事之動，皆正乎純一也。若得於純一，則所動遂其性；若失於純一，則所動乖其理。是天下之動，得正在一也。“夫乾，確然示人易矣”者，此明天之得一之道，剛質確然，示人以和易，由其得一無為，物由以生，是示人易也。“夫坤，隤然示人簡矣”者，此明地之得一，以其得一，故坤隤然而柔，自然無為，以成萬物，是示人簡矣。若乾不得一，或有隤然，則不能示人易矣。若坤不隤然，或有確然，則不能示人簡矣。

Kong Yingda explains: "The way of the sun and moon is that of uprightness and brightness." This refers to the way of the sun and moon shining upon the world. Because they are upright and sincere, they are able to achieve the unity of "one" and thus become bright. Just as heaven covers all and earth carries all, if they are not upright and sincere and have two hearts, heaven would not be able to cover everything universally, and earth would not be able to contain and support all things, and people would not be able to see them. It is precisely because of their uprightness and sincerity that they can be seen. If the sun and moon were not upright and sincere and had two hearts, their light would not be comprehensive, and they would not be considered bright. Therefore, it is said that brightness comes from uprightness and sincerity. "The movement of the world is based on uprightness and unity." This refers to the movement of all things in the world beyond the sun, moon, and heaven and earth. All movements are correct when they are pure and unified. If they conform to pure unity, their movement is in accordance with their nature. If they lose pure unity, their movement goes against the usual principles. Therefore, the movement of the world is correct because of "one." "The Qian trigram is firm and shows people the ease of the Dao." This explains how heaven attains the principle of "one": its essence is firm and strong, and it is unchanging, thus showing people the ease of the Dao. Because it attains "one" and does not act artificially, all things are generated through it, which is why it is said to "show people the ease." "The Kun trigram is gentle and shows people the simplicity of the Dao." This explains how earth attains the principle of "one": because it attains "one," the Kun is gentle and yielding, naturally and effortlessly achieving all things, which is why it is said to "show people the simplicity." If the Qian trigram did not attain "one" and sometimes appeared gentle and weak, it would not be able to show people the ease. If the Kun trigram did not appear gentle and sometimes appeared firm and strong, it would not be able to show people the simplicity.

爻也者，效此者也。象也者，像此者也。爻象動乎內，兆數見於卦也。[疏]正義曰：“爻也者，效此者也”，此釋爻之名也。言爻者，效此物之變動也。“象也者，像此者”也。言象此物之形狀也。“爻象動乎內”者，言爻之與象，發動於卦之內也。

The text says: "Yao is imitating this; Xiang is taking the image of this; Yao and Xiang are activated within the hexagram." Han Kangbo's commentary explains: "The signs of good and bad fortune and the principles of numbers are all manifested in the hexagram." Kong Yingda's commentary says: "Yao, which is imitating this, explains the term 'Yao,' meaning that Yao imitates the movement of this thing; 'Xiang, which is taking the image of this, means that Xiang takes the form of this thing; 'Yao and Xiang are activated within' means that Yao and Xiang are both activated within a single hexagram."

吉凶見乎外，失得驗於事也。[疏]正義曰：其爻象吉凶見於卦外，在事物之上也。功業見乎變，功業由變以興，故見乎變也。[疏]正義曰：言功勞事業，由變乃興，故功業見於變也。聖人之情見乎辭。辭也者，各指其所之，故曰情也。[疏]正義曰：辭則言其聖人所用之情，故觀其辭而知其情也。是聖人之情，見乎爻象之辭也。若《乾》之初九，其辭云：“潛龍勿用。”則聖人勿用之情見於初九爻辭也。他皆放此。

The classic text says:吉凶 are revealed outside the hexagram. Han Kangbo's commentary explains: gains and losses must be verified in specific matters. Kong Yingda's commentary says: the auspicious and inauspicious contained in the line statements are revealed outside the hexagram and realized in actual affairs. The classic text also says: achievements are revealed in change. Han Kangbo's commentary explains: achievements arise from change, hence they are revealed in change. Kong Yingda's commentary says: achievements arise through change, hence achievements are seen in change. The classic text also says: the mind of the sage is revealed in the words. Han Kangbo's commentary explains: words indicate their direction, hence they are called 'qing' (meaning). Kong Yingda's commentary says: the words speak of the mind of the sage, hence by looking at the words one can know the mind of the sage. Thus the mind of the sage is revealed in the words of the line statements. For example, the line statement of the first line of the Qian hexagram says 'the dragon is hidden and not used', the mind of the sage advocating temporary non-use is revealed in the line statement of the first line. The rest of the lines follow the same pattern.

天地之大德曰生，施生而不為，故能常生，故曰大德也。[疏]正義曰：自此己下，欲明聖人同天地之德，廣生萬物之意也。言天地之盛德，在乎無常生，故言曰生。若不常生，則德之不大。以其常生萬物，故云大德也。

The classic text says: The greatest virtue of heaven and earth is called "to give birth." Han Kangbo's commentary explains: Heaven and earth bestow vitality without deliberate creation, thus they can continuously give birth forever, hence it is called great virtue. Kong Yingda's commentary says: From here on, the purpose is to explain the meaning of sages sharing the virtue of heaven and earth, widely giving birth to all things. The classic text discusses the great virtue of heaven and earth in terms of constant giving birth, so it only mentions the character "to give birth." If it could not constantly give birth, then the virtue would not be great. It is precisely because it constantly gives birth to all things that it is called great virtue. (The sentence "in the constant giving birth" is suspected to be a misreading of the original text, which should be "in the constant giving birth.")

聖人之大寶曰位。夫無用則無所寶，有用則有所寶也。無用而常足者，莫妙乎道，有用而弘道者，莫大乎位，故曰“聖人之大寶曰位”。[疏]正義曰：言聖人大可寶愛者在於位耳，位是有用之地，寶是有用之物。若以居盛位，能廣用無疆，故稱大寶也。

The text says: The most precious thing for the sage is called "position." Han Kangbo's commentary explains: Without function, there can be no value; only with function can there be value. That which is self-sufficient without relying on function is nothing more refined than "Dao"; and that which has function and can promote the Dao is nothing more significant than "position," hence it is said, "The great treasure of the sage is position." Kong Yingda's commentary states: This refers to the most valuable thing for the sage being his position. Position is a place that can exert function; treasure is something that can exert function. If one occupies a lofty position, he can exert infinite function, hence it is called a great treasure.

何以守位？曰仁。何以聚人？曰財。財所以資物生也。[疏]正義曰：“何以守位曰仁”者，言聖人何以保守其位，必信仁愛，故言“曰仁”也。“何以聚人曰財”者，言何以聚集人眾，必須財物，故言“曰財”也。理財正辭，禁民為非曰義。[疏]正義曰：言聖人治理其財，用之有節，正定號令之辭，出之以理，禁約其民為非僻之事，勿使行惡，是謂之義。義，宜也。言以此行之，而得其宜也。

The text says: What is used to maintain this position? It is benevolence. What is used to gather people? It is wealth. Han Kangbo's commentary explains: Wealth is used to support the growth of all things. Kong Yingda's commentary says: "What maintains the position is benevolence" refers to how the sage maintains his position, which must be achieved by sincerely practicing benevolence, hence it is called "benevolence." "What gathers people is wealth" refers to how people are gathered, which must be through the possession of wealth, hence it is called "wealth." The text also says: Governing wealth, regulating commands, and prohibiting the people from wrongdoing is called "righteousness." Kong Yingda's commentary explains: This refers to the sage governing wealth with moderation, regulating commands with proper wording, and restraining the people from engaging in improper actions and preventing them from committing evil, which is called "righteousness." "Righteousness" means "appropriateness," meaning that acting in this way allows each thing to be in its proper place.

[疏]正義曰：“古者包犧”至“取諸夬”，此第二章。明聖人法自然之理而作《易》，象《易》以制器而利天下。此一章其義既廣，今各隨文釋之。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，聖人之作《易》，無大不極，無微不究。大則取象天地，細則觀鳥獸之文，與地之宜也。

Kong Yingda's commentary says: From "In ancient times, Fuxi" to "taking from the trigram Guai" is the second chapter, explaining that the sage took the principles of nature as a model to compose the Zhou Changes, and then made objects according to the trigrams of the Zhou Changes to benefit the world. This chapter has broad implications, and now we will explain it sentence by sentence according to the text. The text says: In ancient times, when Fuxi ruled the world, he looked up to observe the phenomena of heaven, looked down to observe the principles of earth, observed the patterns of birds and beasts and the suitability of the land. Han Kangbo's commentary explains: The sage composed the Zhou Changes, taking the great things to their utmost and the minute things to their very core—the great things were taken as models of heaven and earth, while the minute things were observed in the patterns of birds and beasts and the suitability of the land.

[疏]正義曰：“自此”至“取諸離”。此一節明包犧法天地造作八卦，法離卦而為罔罟也。云“仰則觀象於天，俯則觀法於地”者，言取象大也。“觀鳥獸之文，與地之宜”者，言取象細也。大之與細，則無所不包也。“地之宜”者，若《周禮》五土，動物植物各有所宜是也。

Kong Yingda's commentary says: From here to "take from Li," this section explains how Baoxi Shi modeled himself after heaven and earth to create the Eight Trigrams, and also modeled himself after the Li trigram to make nets. The classic text says "look up to observe the phenomena of heaven, look down to observe the patterns of earth," meaning taking the great examples. It also says "observe the markings of birds and beasts, and the suitability of the land," meaning taking the small examples. Taking both the great and the small, everything is included. What is meant by "the suitability of the land" is like what the Zhou Li discusses, the five types of soil, and various animals and plants each have their own suitable places.

近取諸身，遠取諸物，於是始作八卦，以通神明之德，以類萬物之情。作結繩而為罔罟，以佃以漁，蓋取諸離。離，麗也。罔罟之用，必審物之所麗也。魚麗於水，獸麗於山也。[疏]正義曰：“近取諸身”者，若耳目鼻口之屬是也。“遠取諸物”者，若雷風山澤之類是也。舉遠近則萬事在其中矣。“於是始作八卦，以通神明之德”者，言萬事云為，皆是神明之德。若不作八卦，此神明之德，閉塞幽隱。既作八卦，則而象之，是通達神明之德也。“以類萬物之情”者，若不作《易》，物情難知。今作八卦以類象萬物之情，皆可見也。

The text says: Those things that are near are taken as images of the self, while those that are far are taken as images of all things, thus beginning to create the Eight Trigrams, to connect with the virtue of the divine, and to compare and classify the actual nature of all things; also making nets from ropes to hunt and fish, which probably takes its image from the卦 Li. Han Kangbo's commentary explains: "Li" means attachment; using a net requires understanding where the prey is attached — fish are attached to water, beasts are attached to mountains. Kong Yingda's commentary says: "Taking from the self" refers to things like ear, eye, nose, and mouth; "taking from things" refers to things like thunder, wind, mountain, and marsh. By citing both near and far, all things are included. "Thus beginning to create the Eight Trigrams, to connect with the virtue of the divine" refers to the various actions of all things being the virtue of the divine; if the Eight Trigrams were not made, this divine virtue would be blocked and hidden; once the Eight Trigrams are made, by taking images from them, the divine virtue is connected. "To compare and classify the actual nature of all things" refers to the fact that without the Zhou Yi, the nature of things is hard to know; now with the Eight Trigrams used to compare and symbolize the actual nature of all things, everything can be clearly seen.

“作結繩而為罔罟，以佃以漁”者，用此罟罔，或陸畋以羅鳥獸，或水澤以罔魚鱉也。“蓋取諸離”者，離，麗也。麗謂附著也。言罔罟之用，必審知鳥獸魚無所附著之處。故稱離卦之名，為罔罟也。案諸儒象卦制器，皆取卦之爻象之體，今韓氏之意，直取卦名，因以制器。案上《繫》云：“以制器者，尚其象”，則取象不取名也。韓氏乃取名不取象，於義未善矣。今既遵韓氏之學，且依此釋之也。

Kong Yingda then explained in his commentary: "Making ropes into nets for hunting and fishing" refers to using such nets either on land to hunt birds and beasts or in water to catch fish and turtles. "This is taken from the Li hexagram," where "Li" means "attached" or "dependent," meaning that using nets requires first understanding where birds, beasts, fish, and turtles dwell and rest. Therefore, the making of nets is associated with the Li hexagram. According to the tradition, scholars of Confucianism who explain the making of objects based on hexagrams usually refer to the form of a single line in the hexagram. However, Han Kangbo's view is different; he directly takes the name of the hexagram and makes the object based on the name. The "Great Treatise" says, "Those who make objects should focus on their images," indicating that one should take the image of the hexagram rather than its name. Han Kangbo, however, takes the name instead of the image, which is not fully consistent with the meaning. Nevertheless, since we now follow Han's teachings, we will explain it according to his interpretation.

包犧氏沒，神農氏作，斫木為耜，揉木為耒，耒耨之利，以教天下，蓋取諸益。制器致豐，以益萬物。日中為巿，致天下之民，聚天下之貨，交易而退，各得其所，蓋取諸噬嗑。噬嗑，合也。巿人之所聚，異方之所合，設法以合物，噬嗑之義也。[疏]正義曰：“包犧氏”至“取諸噬嗑”，此一節明神農取卦造器之義。一者制耒耜，取於益卦，以利益民也。二者日中為巿，聚合天下之貨，設法以合物，取於噬嗑，象物噬齧，乃得通也。

The text says: After the death of Fuxi, Shennong rose to prominence, cutting wood to make plows and bending wood to make hoes. Using these tools for farming, he taught the people, which is probably based on the hexagram of "Increase." Han Kangbo's commentary explains: making tools leads to abundance, which is increasing all things. The text also says: At noon, open the market, gathering people from all over, collecting goods from everywhere, and after trading, everyone goes their own way, each getting what they need. This is probably based on the hexagram of "Cannibalism." Han Kangbo's commentary explains: "Cannibalism" means to combine; the market is a place where people gather and goods from all directions meet. Establishing rules to bring things together is the meaning of the hexagram "Cannibalism." Kong Yingda's commentary says: From Fuxi to "taking from the hexagram of Cannibalism," this section explains the meaning of Shennong taking the hexagrams to create tools. First, making hoes and plows based on the hexagram of "Increase," to benefit the people. Second, opening the market at noon to gather goods from all over, establishing rules to bring things together, based on the hexagram of "Cannibalism," symbolizing that things become connected through being chewed and combined.

包犧者，案《帝王世紀》云：大皞帝包犧氏，風姓也。母曰華胥，燧人之世，有大人跡出於雷澤，華胥履之而生包犧。長於成紀，蛇身人首，有聖德，取犧牲以充包廚，故號曰“包犧氏”。後世音謬，故或謂之伏犧，或謂之虙犧，一號皇雄氏，在位一百一十年。包犧氏沒，女媧氏代立為女皇，亦風姓也。女媧氏沒，次有大庭氏、柏黃氏、中央氏、栗陸氏、驪連氏、赫胥氏、尊盧氏、混沌氏、皞英氏、有巢氏、朱襄氏、葛天氏、陰康氏、無懷氏，凡十五世，皆習包犧氏之號也。

Kong Yingda continued his examination and said: Regarding the figure of Fuxi, the book "Imperial Annals of the Emperors" by Huangfu Mi records that the great emperor Fuxi, of the Feng clan, had a mother named Hua Xu. During the time of the emperor Suiren, there were giant footprints appearing in Leize, and Hua Xu stepped on them, giving birth to Fuxi. Fuxi was born in Chengji, had a snake body and a human head, and possessed sage-like virtue. He used sacrificial animals to fill the kitchen, hence his title "Fuxi". Later generations mispronounced his name, so some called him "Fuxi", others "Fuxi", and he was also known as Huangxiong. He reigned for 110 years. After Fuxi's death, Nuwa succeeded him as empress, also of the Feng clan. After Nuwa, there were in succession Datingshi, Bihuangshi, Zhongyangshi, Lulushi, Lilianshi, Hexushi, Zunlushi, Hudunshi, Haoyingshi, Youchaoshi, Zhuxiangshi, Getianshi, Yankangshi, and Wuhuashi, a total of fifteen generations, all continuing to use the name Fuxi.

神農者，案《帝王世紀》云：炎帝神農氏，姜姓也。母曰任己，有蟜氏女，名曰女登。為少典正妃，遊華山之陽，有神龍首感女登於尚羊，生炎帝，人身牛首，長於姜水，有聖德，繼無懷之後，本起烈山，或稱烈山氏，在位一百二十年而崩。納奔水氏，女曰聽談，生帝臨魁，次帝承，次帝明，次帝直，次帝釐，次帝哀，次帝榆罔，凡八代及軒轅氏也。

Kong Yingda continued to say: Speaking of Shen Nong, according to the "Imperial Chronology," the Flame Emperor Shen Nong was of the Jiang clan. His mother was named Ren Ji, a daughter of the Youjiao clan, named Nu Deng, who was the principal wife of Shaodian. She traveled south of Hua Mountain, and a dragon's head appeared at Shangyang, which感应ed Nu Deng, and thus she gave birth to Shen Nong. Shen Nong had a human body with a bull's head, was born in the Jiang River, possessed sage virtue, succeeded the Wu Huai Emperor, originally rose from Lie Mountain, so he was also called the Lie Mountain clan, and died after ruling for one hundred twenty years. He married a daughter of the Ben Water clan named Ting Tan, and they had a son named Di Lin Gui; thereafter came Di Cheng, Di Ming, Di Zhi, Di Li, Di Ai, Di Yu Wang, a total of eight generations, and then it was the turn of the Yellow Emperor.

神農氏沒，黃帝、堯、舜氏作，通其變，使民不倦；通物之變，故樂其器用，不解倦也。[疏]正義曰：“神農氏沒”至“吉無不利”，此一節明神農氏沒後，乃至黃帝、堯、舜、通其《易》之變理，於是廣制器物。此節與下制器物為引緒之勢，為下起文。

The text says: After Shen Nong died, the Yellow Emperor, Yao, and Shun arose, comprehending the principles of change, so that the people used them without tiring. Han Kangbo's commentary explains: Because they could comprehend the changes of things, the people took pleasure in using these tools and did not become weary. Kong Yingda's commentary says: From 'Shen Nong died' to 'good fortune without any disadvantage,' this section explains that after Shen Nong's death, up to the Yellow Emperor, Yao, and Shun, they comprehended the principles of change in the Zhou Changes, thus widely making tools. This section serves as an introduction to the following discussion about making tools, setting the stage for what comes next.

“黃帝、堯、舜氏作”者，案：《世紀》云：黃帝有熊氏，少典之子，姬姓也。母曰附寶，其先即炎帝母家有蟜氏之女。附寶見大電光繞北斗樞星，照於郊野，感附寶，孕二十四月而生黃帝於壽丘。長於姬水，龍顏有聖德，戰蚩尢於涿鹿，擒之。在位一百年崩。子青陽代立，是為少皞。

Kong Yingda continued his examination, saying: The classic text states "the Yellow Emperor, Yao, and Shun established these systems." Upon checking Huang Fu Mi's "Imperial Chronology," it is recorded that the Yellow Emperor was of the House of Huaxiong, the son of Shaodian, of the Ji clan. His mother was named Fubao, whose ancestors were daughters of the House of Youjiao, the maternal relatives of the Flame Emperor. Fubao saw a great electrical light circling around the central star of the Big Dipper, shining over the outskirts, and thus was inspired to conceive. She carried the child for twenty-four months and gave birth to the Yellow Emperor at Shouqiu. The Yellow Emperor grew up by the Ji River, had a face like a dragon and possessed the virtue of a sage. He fought against Chiyou at ZhuLu and captured him. He reigned for a hundred years and then died. His son Qingyang succeeded him, who was also known as Shaohao.

少皞帝名摯，字青陽，姬姓也。母曰女節，黃帝時，大星如斗，下臨華渚，女節夢接意感，生少皞，在位八十四年而崩。顓頊高陽氏，黃帝之孫，昌意之子。母曰昌僕，蜀山氏之女，為昌意正妃，謂之女樞。瑤光之星，貫月如虹，感女樞於幽房之宮，生顓頊於弱水，在位七十八年而崩。

Kong Yingda continued to say: The Shao Hao Emperor was named Zhi and was called Qingyang. He was of the Ji clan. His mother was named Nu Jie. During the time of the Yellow Emperor, there was a large star shaped like a dipper, shining over Hua Zhu. Nu Jie dreamed of meeting it and felt a sense of connection, and thus gave birth to Shao Hao, who reigned for eighty-four years before his death. Zhuan Xu, the Gaoyang氏, was the grandson of the Yellow Emperor and the son of Chang Yi; his mother was named Chang Pu, the daughter of Shushan氏, who was the principal wife of Chang Yi. The star Yao Guang pierced through the moon, shaped like a rainbow, and was felt in the Yu Fang palace, thus giving birth to Zhuan Xu in the weak water region. Zhuan Xu reigned for seventy-eight years before his death.

少皞之孫，蟜極之子代立，是為帝嚳。帝嚳高辛氏，姬姓也。其母不見。生而神異，自言其名，在位七十年而崩。子帝摯立，在位九年。摯立不肖而崩，弟放勳代立，是為帝堯。帝堯陶唐氏，伊祈姓，母曰慶都，生而神異，常有黃雲覆其上。為帝嚳妃，出以觀河，遇赤龍，晻然陰風而感慶都，孕十四月而生堯於丹陵，即位九十八年而崩。帝舜代立。帝舜姚姓，其先出自顓頊。顓頊生窮蟬，窮蟬生敬康，敬康生句芒，句芒生蟜牛，蟜牛生瞽瞍，瞍之妻握登，見大虹，意感而生舜於姚墟，故姓姚氏。

Kong Yingda continued to say: Shao Hao's grandson and Jiao Ji's son succeeded to the throne, which was the emperor Gaoxin. Emperor Gaoxin was of the Ji clan, and his mother's identity is not clearly recorded in history. He was born with extraordinary abilities, able to name himself from birth. He reigned for seventy years before his death. His son, Emperor Zhi, succeeded to the throne and reigned for nine years. Emperor Zhi was not virtuous and died, and his younger brother Fangxun succeeded to the throne, who was Emperor Yao. Emperor Yao was of the Yi Qi clan, and his mother was named Qingdu. He was born with extraordinary abilities, and there was often a yellow cloud covering his head. Qingdu was the consort of Emperor Gaoxin. When she went out to view the Yellow River, she met a red dragon. The sky became dark, and a sudden gust of wind arose, which was a response to Qingdu, and she became pregnant for fourteen months. She gave birth to Yao in Danling. Yao reigned for ninety-eight years before his death, and Emperor Shun succeeded to the throne. Emperor Shun was of the Yao clan, and his ancestors were from Zhuan Xu. Zhuan Xu gave birth to Qiongchan, Qiongchan gave birth to Jingkang, Jingkang gave birth to Jiumang, Jiumang gave birth to Jiaoniu, Jiaoniu gave birth to Gusou. Gusou's wife, Weideng, saw a great rainbow and felt a sense of inspiration, and gave birth to Shun in Yao Xu, hence his surname Yao.

此歷序三皇之後至堯舜之前所為君也。此既云黃帝即雲堯舜者，略舉五帝之終始，則少皞、顓頊、帝嚳在其間也。“通其變，使民不倦”者，事久不變，則民倦而變。今皇帝、堯、舜之等，以其事久或窮，故開通其變，量時制器，使民用之日新，不有懈倦也。

Kong Yingda continued to say: The above is a sequential account of the rulers after the Three Emperors and before Yao and Shun. Since the text mentioned the Yellow Emperor, it directly proceeded to Yao and Shun, thus briefly mentioning the beginning and end of the Five Emperors. The rulers Zhao Hao, Zhuan Xu, and Di Ku are naturally included in between. The classic text says, "To adapt to changes, so that the people do not grow weary." This means that if one thing is used for too long without change, the people will grow tired and desire change. Now, the sage-kings Huangdi, Yao, and Shun, because the old ways had become insufficient over time, opened up new changes, measured the circumstances, and made tools, so that the people's daily needs were constantly renewed, thus preventing them from becoming lazy or weary. (The text "huangdi" should be "Huangdi.")

神而化之，使民宜之。易窮則變，變則通，通則久。通變則無窮，故可久也。[疏]正義曰：“神而化之，使民宜之”者，言所以“通其變”者，欲使神理微妙而變化之，使民各得其宜。若黃帝已上，衣鳥獸之皮，其後人多獸少，事或窮乏。故以絲麻布帛而制衣裳，是神而變化，使民得宜也。“易窮則變，變則通，通則久”者，此覆說上文“通則變”之事，所以“通其變”者，言易道若窮，則須隨時改變。所以須變者，變則開通得久長，故云“通則久”也。

The text says: "Divine and transform it, so that the people may each find their proper place." The Way of the Book of Changes reaches its limit and then changes; when it changes, it becomes unobstructed; when it becomes unobstructed, it can endure for a long time. Han Kangbo's commentary explains: If one can comprehend and transform change, there is no limit, so it can endure. Kong Yingda's commentary says: "Divine and transform it, so that the people may find their proper place" refers to the reason for "understanding and transforming change," which is to allow the subtle and profound principles of the divine to exert their transformative power, so that the people may each find their proper place. For example, in the time of the Yellow Emperor, people wore the fur and feathers of birds and beasts. Later, as the number of people increased and the number of beasts decreased, things became insufficient. Therefore, they changed to making clothes from silk, hemp, and cloth, which is an example of divine transformation that allows the people to find their proper place. "When the Book of Changes reaches its limit, it changes; when it changes, it becomes unobstructed; when it becomes unobstructed, it can endure for a long time" is a repetition and elaboration of the previous statement about "understanding and transforming change." When the Way of the Book of Changes reaches its limit, it must change at the right time; the reason for change is that once it changes, it becomes unobstructed and can endure, hence it is said "when it becomes unobstructed, it can endure."

是以自天祐之，吉無不利。[疏]正義曰：此明若能通變，則無所不利，故引《易》文，證結變通之善，上《繫》引此文者，證明人事之信順，此乃明易道道之變通，俱得天之祐，故各引其文也。黃帝、堯、舜垂衣裳而天下治，蓋取諸乾、坤。垂衣裳以辨貴賤，乾尊坤卑之義也。

The text says: Therefore, heaven supports him, bringing auspiciousness and benefiting all things. Kong Yingda's commentary explains: This indicates that if one can be flexible and adaptable, there will be no disadvantage, so it cites the line statement of the Upper Nine of the Great Possession hexagram to confirm and conclude the virtue of change and adaptability. The Great Treatise of the Upper part cites this sentence to demonstrate the sincerity and harmony of human affairs; here, it is cited to illustrate the adaptability of the Way of the Changes. Both instances can receive the protection of heaven, hence each cites it. The text also says: The Yellow Emperor, Yao, and Shun governed the world by simply wearing robes, which probably takes its imagery from the Qian and Kun hexagrams. Han Kangbo's annotation explains: Hanging robes were used to distinguish rank and status, which corresponds to the meaning of Qian being exalted and Kun being humble.

[疏]正義曰：自此已下，凡有九事，皆黃帝、堯、舜取易卦以制象，此於九事之第一也。所以連雲堯、舜者，謂此九事黃帝制其初，堯舜成其末，事相連接，共有九事之功，故連云“黃帝堯舜”也。案皇甫謐《帝王世紀》載此九事，皆為黃帝之功。若如所論，則堯舜無事，《易·繫》何須連云“堯舜”？則皇甫之言，未可用也。“垂衣裳”者，以前衣皮，其制短小，今衣絲麻布帛所作衣裳，其制長大，故云“垂衣裳”也。“取諸乾坤”者，衣裳辨貴賤，乾坤則上下殊體，故云“取諸乾坤”也。

Kong Yingda's commentary says: From here on there are nine things, all of which are the Yellow Emperor, Yao, and Shun using the hexagrams of The Zhou Changes to make objects. This is the first of the nine things. The reason for mentioning Yao and Shun together is that the nine things were initiated by the Yellow Emperor and completed by Yao and Shun, connected in sequence, jointly achieving the accomplishments of the nine things, hence the phrase "Yellow Emperor Yao Shun" is used together. According to Huang Fu Mi's "Imperial Chronology," all nine things are considered the achievements of the Yellow Emperor. If we follow his view, then Yao and Shun would have no deeds to speak of, and why would the Great Treatise mention "Yao and Shun" together? Therefore, Huang Fu Mi's view cannot be adopted. The phrase "governing by hanging robes and garments" refers to the fact that in the past people wore animal skins, which were short and small in form; now they wear silk and hemp cloth, which are long and large in form, hence the saying "governing by hanging robes and garments." The phrase "taking from Qian and Kun" is because robes and garments are used to distinguish rank and status, and Qian and Kun are the trigrams of Heaven and Earth, which are different in form above and below, hence the saying "taking from Qian and Kun."

刳木為舟，剡木為楫。舟楫之利，以濟不通，致遠以利天下，蓋取諸渙。渙者，乘理以散通也。[疏]正義曰：“此九事之第二也。舟必用大木，刳鑿其中，故云“刳木也”。“剡木為楫”者，楫必須纖長，理當剡削，故曰“剡木”也。“取諸渙”者，渙，散也。渙卦之義，取乘理以散動也。舟楫以乘水以載運，故取諸渙也。

The text says: By hollowing out wood to make a boat, and by carving wood to make oars, boats and oars are used to cross water where there is no bridge, enabling one to reach distant places and benefit the world. This is probably based on the image of the Hexagram 47, "Huan." Han Kangbo's commentary explains that "Huan" refers to following the natural order to allow things to disperse and flow smoothly. Kong Yingda's commentary says: This is the second item among the nine matters. Building a boat must use large pieces of wood, hollowing out the middle, so it is said "ku mu" (hollowing out wood). "Yan mu wei jie" (carving wood into oars) refers to oars needing to be long and slender, which should be carved, hence "yan mu." The phrase "taking the image from Huan" means "Huan" signifies dispersion; the meaning of the Hexagram Huan is to follow the natural order to allow things to disperse and move, just as boats and oars rely on water for transportation, hence the image is taken from Huan.

服牛乘馬，引重致遠，以利天下，蓋取諸隨。隨，隨宜也。服牛乘馬，隨物所之，各得其宜也。[疏]正義曰：此九事之第三也。隨者謂隨時之所宜也，今服用其牛，乘駕其馬，服牛以引重，乘馬以致遠，是以人之所用，各得其宜，故取諸“隨”也。

The text says: driving oxen and riding horses, leading heavy loads and reaching distant places, to benefit the world, this is probably taken as an image of the Hexagram of Following. Han Kangbo's commentary explains: "Following" means following what is appropriate; driving oxen and riding horses, following the nature of things, each getting what is suitable. Kong Yingda's commentary says: this is the third of the nine matters. "Following" means following what is appropriate at the time. Now, driving the ox and riding the horse, using the ox to pull heavy loads and the horse to reach distant places, this is that people's use is each appropriate, so it is taken as an image of the Hexagram of Following.

重門擊柝，以待暴客，蓋取諸豫。取其豫備。[疏]正義曰：此九事之第四也。豫者取其豫有防備，韓氏以此九事，皆以卦名而為義者。特以此象文，取備豫之義，其事相合。故其餘八事，皆以卦名解義，量為此也。斷木為杵，掘地為臼，臼杵之利，萬民以濟，蓋取諸小過。以小用而濟物也。[疏]正義曰：此九事之第五也。杵須短木，故斷木為杵；臼須鑿地，故掘地為臼。取諸小過，以小事之用過而濟物，杵臼亦小事，過越而用以利民，故取諸小過也。

The text says: Setting up many gates and beating wooden drums to patrol at night, used to guard against violent guests, this is probably based on the image of the Hexagram of Joyful Expectation. Han Kangbo's commentary explains: It takes the meaning of being prepared in advance. Kong Yingda's commentary says: This is the fourth item among the nine. The Hexagram of Joyful Expectation takes the meaning of being prepared in advance. Han Kangbo interpreted all nine items according to the names of the hexagrams, because this particular item's image matches the meaning of preparation in the text, so the other eight items were also interpreted according to the names of the hexagrams, based on this one. The text also says: Cutting wood to make a pestle, digging the ground to make a mortar, the convenience of the pestle and mortar allows the people to be sustained, this is probably based on the image of the Hexagram of Exceeding. Han Kangbo's commentary explains: Using a small effort to benefit all things. Kong Yingda's commentary says: This is the fifth item among the nine. A pestle must be made from a short piece of wood, so wood is cut to make a pestle; a mortar must be made by digging the ground, so the ground is dug to make a mortar. Taking the image of the Hexagram of Exceeding is based on the meaning that a small thing's function slightly exceeds and can benefit things; the pestle and mortar are small things, slightly exceeding their function to benefit the people, so they take the image of the Hexagram of Exceeding.

弦木為弧，剡木為矢，弧矢之利，以威天下，蓋取諸睽。睽，乖也。物乖則爭興，弧矢之用，所以威乖爭也。[疏]正義曰：此九事之第六也。案《爾雅》：“弧，木弓也。”故云“弦木為弧”。“取諸睽”者，睽謂乖離，弧矢所以服此乖離之人，故取諸睽也。案弧、矢、杵、臼、服牛、乘馬、舟、楫皆云之“利”，此皆器物益人，故稱“利”也。重門擊柝，非如舟楫杵臼，故不云“利”也。變稱“以御暴客”，是以利也。垂衣裳不言利者，此亦隨便立稱，故云“天下治”，治亦利也。此皆義便而言，不可以一例取也。

The text says: bending wood into a bow, cutting wood into arrows, the utility of bows and arrows is used to intimidate the world, this is probably based on the image of the Hexagram of "Strife." Han Kangbo's commentary explains: "Strife" means being at odds; when things are at odds, disputes arise, and the use of bows and arrows is precisely to intimidate such discord. Kong Yingda's commentary says: this is the sixth of the nine matters. According to the "Erya," "hu" refers to a wooden bow, so the text says "stringing wood to make a bow." The phrase "taking the image from Strife" refers to "Strife" meaning separation; bows and arrows are used to subdue those who are separated, hence the image of the Hexagram of Strife. Also, bows, arrows,杵,臼, taming oxen, riding horses, boats, and oars are all called "beneficial" because these tools are beneficial to people, so they are called "beneficial." However, the heavy doors and the sound of the wooden stick for alarm are not like the previous ones, so they are not called "beneficial," but instead expressed as "to guard against violent guests," which is also a form of benefit. The use of robes and trousers is not called "beneficial," it is just a name based on the text, so it says "the world is well governed," and "governed" is also a form of benefit. All these are expressions based on the meaning of the text, and cannot be forced into a single pattern.

上古穴居而野處，後世聖人易之以宮室，上棟下宇，以待風雨，蓋取大壯。宮室壯大於穴居，故制為宮室，取諸大壯也。[疏]正義曰：此九事之第七也。巳前不云“上古”，已下三事，或言“上古”，或言“古”，與上不同者，巳前未造此器之前，更無餘物之用，非是後物以替前物，故不云“上古”也。此巳下三事皆是未造此物之前，巳更別有所用，今將後用而代前用，欲明前用所有，故本之云“上古”及“古”者，案未有衣裳之前，則衣鳥獸之皮，亦是巳前有用，不云“上古”者，雖云古者衣皮，必不專衣皮也，或衣草衣木，事無定體，故不得稱上古衣皮也。若此穴居野處，及結繩以治，唯專一事，故可稱上古，由後物代之也。“取諸大壯”者，以造制宮室，壯大於穴居野處，故取大壯之名也。

The text says: In ancient times people lived in caves and dwelled in the wild, but later sages changed this to buildings with beams above and eaves below, to protect against wind and rain. This is probably based on the image of the Great Strength hexagram. Han Kangbo's commentary explains: dwellings are more substantial than cave-dwelling, so they were made, taking the image of the Great Strength hexagram. Kong Yingda's commentary says: this is the seventh of the nine matters. The previous matters do not mention "ancient times," but the following three matters sometimes mention "ancient times" or "old times," differing from the previous ones. The reason is: for the previous matters, before the creation of the object, there was nothing else to use, so there was no replacement of the old with the new, hence they do not mention "ancient times." However, for these following three matters, before the creation of the object, there was already another use, and now the later method replaces the earlier one. To show that there was already a use before, they trace back to say "ancient times" or "old times." Note: before there were clothes, people wore animal skins, which was also an earlier use, yet it is not called "ancient times wearing animal skins," because although ancient people wore skins, they were not exclusively wearing skins, but sometimes wore grass or wood, without a fixed form, so it cannot be called "ancient times wearing animal skins." As for cave-dwelling and living in the wild, as well as using ropes for governance, these were all exclusive practices, so they can be called "ancient times," because later things replaced them. The phrase "taking the image of Great Strength" is because building dwellings is more substantial than cave-dwelling, so it takes the name of the Great Strength hexagram.

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。取其過厚。[疏]正義曰：此九事之第八也。不云“上古”，直云“古之葬者”，若極遠者，則云“上古”，其次遠者，則直云“古”。則厚衣之以薪，葬之中野，猶在穴居結繩之後，故直云“古”也。“不封不樹”者，不積土為墳，是不封也。不種樹以標其處，是不樹也。“喪期無數”者，哀除則止，無日月限數也。“後世聖人易之以棺槨”者，若《禮記》云“有虞氏瓦棺”，未必用木為棺也。則《禮記》又云“殷人之棺槨”，以前云槨，無文也。“取諸大過”者，送終追遠，欲其甚大過厚，故取諸大過也。案《書》稱堯崩，百姓如喪考妣，三載四海遏密八音，則喪期無數，在堯巳前，而棺槨自殷已後，則夏已前，棺槨未具也。所以其文參差，前後不齊者，但此文舉大略，明前後相代之義，不必確在一時故九事上從黃帝，下稱堯舜，連延不絕，更相增脩也。

The text says: In ancient times, when burying the dead, they covered the body thickly with firewood and buried them in the open fields, without making mounds of earth as tombs, nor planting trees as markers, and there was no fixed period for mourning; later sages changed this to using coffins and outer cases, which probably took its symbolism from the Great Excess hexagram. Han Kangbo's commentary explains: it takes the meaning of being overly heavy. Kong Yingda's commentary says: this is the eighth of the nine matters. Here it does not say "the ancient times" but "the ancient way of burial," because only the extremely distant past is called "the ancient times," while the next level of antiquity is simply called "ancient." Using firewood to cover the body thickly and burying in the open fields was still after the time of cave dwelling and tying knots, so it is called "ancient." "No mounds and no trees" means not making earth mounds as tombs is "no mounds," and not planting trees to mark the location is "no trees." "No fixed mourning period" means mourning stops when grief is resolved, without fixed days or months. "Later sages changed this to using coffins and outer cases" is similar to what the Book of Rites says "the Yao dynasty used earthenware coffins," which may not have been wooden coffins; the Book of Rites also says "the Yin dynasty used coffins and outer cases," but there is no previous record of "outer cases." The phrase "taking from the Great Excess" is because in sending off the dead and remembering ancestors, they wished to be especially generous, thus taking the symbolism from the Great Excess hexagram. The Book of Documents says that when Yao died, the people mourned as if he were their parents, and for three years, the whole world ceased all music, showing that the mourning period without fixed limits existed even before Yao. However, coffins and outer cases appeared only after the Yin dynasty, so before the Xia dynasty, coffins and outer cases were not yet complete. These words are inconsistent because this passage is a general summary, explaining the successive changes over time, and does not necessarily refer to the same era. Therefore, these nine matters trace back to the Yellow Emperor and descend to Yao and Shun, continuing continuously, each adding and refining the previous.

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。夬，決也。書契所以決斷萬事也。[疏]正義曰：此明九事之終也。夬者，決也。造立書契，所以決斷萬事，故取諸夬也。“結繩”者，鄭康成注云：“事大大結其繩，事小小結其繩。”義或然也。

The classic text says: In ancient times, people used knotted ropes to govern, but later sages changed this to written characters and contracts. Officials used them to manage affairs, and common people used them to check and verify things. This is probably based on the image of the Gua (Hexagram) "Gua." Han Kangbo's commentary explains: "Gua" means decision; written characters and contracts are used to decide all matters. Kong Yingda's commentary says: This refers to the last of the nine matters. "Gua" means decision; the creation of written characters and contracts was to decide all matters, hence the image of "Gua." As for "knotted ropes," Zheng Kangcheng's commentary says: For important matters, the knots were made large; for minor matters, the knots were made small. This explanation may be correct.

[疏]正義曰：“是故易者”至“德之盛也”，此第三章。明陰陽二卦之體，及日月相推而成歲，聖人用之，安身崇德，德之盛也。是故易者，象也。象也者，像也。彖者，材也。材，才德也。彖言成卦之材，以統卦義也。[疏]正義曰：“是故易者象也”者，但前章皆取象以制器，以是之故，易卦者，寫萬物之形象，故云“易者象也”。“象也者，像也”者，謂卦為萬物象者，法像萬物，猶若乾卦之象，法像於天也。“彖者，材也”者，謂卦下彖辭者，論此卦之材德也。

Kong Yingda's commentary says: from "Therefore, the Book of Changes is about images" to "the perfection of virtue," this is the third chapter, explaining the nature of the two categories of hexagrams, and how the sun and moon move in mutual interaction to form a year. The sage uses this principle to establish himself, cultivate his life, and enhance his virtue, which is the perfection of virtue. The text says: therefore, the Book of Changes is about images; what is meant by "images" is taking the likeness of things. "Tuan" means "material." Han Kangbo's annotation explains: "material" refers to the quality and virtue; the Tuan section discusses the material quality of a hexagram, used to summarize the main meaning of the entire hexagram. Kong Yingda's commentary says: "Therefore, the Book of Changes is about images," because the previous chapter discussed taking images to make objects, hence the hexagrams of the Book of Changes are depictions of the forms of all things, so it is said "the Book of Changes is about images." "Images are likenesses" means that the hexagram, as an image of all things, takes the likeness of all things, just as the image of the hexagram Qian takes the likeness of heaven. "Tuan means material" means that the Tuan section discusses the material quality and virtue of the hexagram.

爻也者，效天下之動者也。是故吉凶生而悔吝著也。陽卦多陰，陰卦多陽，其故何也？陽卦奇，陰卦耦。夫少者，多之所宗；一者，眾之所歸。陽卦二陰，故奇為之君；陰卦二陽，故耦為之主。[疏]正義曰：“爻也者，效天下之動”者，謂每卦六爻，皆仿效天下之物而發動也。“吉凶生而悔吝著”者，動有得失，故吉凶生也。動有細小疵病，故悔吝著也。“陽卦多陰，陰卦多陽，其故何也”者，此夫子將釋陰陽二卦不同之意，故先發其問，云“其故何也”。“陽卦多”陰，謂震、坎、艮一陽而二陰也；“陰卦多陽”，謂巽、離、兌一陰而二陽也。“陽卦奇，陰卦耦”者，陽卦則以奇為君，故一陽而二陰，陽為君，陰為臣也。陰卦則以耦為君，故二陽而一陰，陰為君，陽為臣也。故《注》云“陽卦二陰，故奇為之君；陰卦二陽，故耦為之主”。

The text says: "Yao (lines) imitate the movement of all things in the world, thus giving rise to fortune and misfortune, and making regret and hardship evident." Why do yang hexagrams have more yin lines and yin hexagrams have more yang lines? Because yang hexagrams are based on odd numbers, while yin hexagrams are based on even numbers. Han Kangbo's commentary explains: "The few are followed by the many; one is the destination of all." Yang hexagrams have two yin lines, so the odd yang line becomes their ruler; yin hexagrams have two yang lines, so the even yin line becomes their ruler. Kong Yingda's commentary says: "Yao imitates the movement of the world," meaning each hexagram's six lines imitate the movement of things in the world. "Fortune and misfortune arise, and regret and hardship become evident," because movement brings both gain and loss, thus producing fortune and misfortune; movement also includes minor flaws, hence regret and hardship become apparent. "Why do yang hexagrams have more yin lines and yin hexagrams have more yang lines?" This is a question that Confucius raises to explain the difference between the two types of hexagrams. Therefore, he first asks, "Why is this so?" "Yang hexagrams have more yin lines" refers to hexagrams like Zhen, Kan, and Gen, which have one yang line and two yin lines; "yin hexagrams have more yang lines" refers to hexagrams like Xun, Li, and Dui, which have one yin line and two yang lines. "Yang hexagrams are based on odd numbers, yin hexagrams on even numbers." Yang hexagrams take the odd as their ruler, so they have one yang line and two yin lines, with yang as the ruler and yin as the subject; yin hexagrams take the even as their ruler, so they have two yang lines and one yin line, with yin as the ruler and yang as the subject. Therefore, Han Kangbo's commentary says, "Yang hexagrams have two yin lines, so the odd yang line becomes their ruler; yin hexagrams have two yang lines, so the even yin line becomes their ruler."

其德行何也？辨陰陽二卦之德行也。[疏]正義曰：前釋陰陽之體，未知陰陽德行之故。故夫子將釋德行，先自問之，故云“其德行何也”。陽一君而二民，君子之道也。陰二君而一民，小人之道也。陽，君道也。陰，臣道也。君以無為統眾，無為則一也。臣以有事代終，有事則二也。故陽爻畫奇，以明君道必一；陰爻畫兩，以明臣體必二，斯則陰陽之數，君臣之辨也。以一為君，君之德也。二居君位，非其道也。故陽卦曰“君子之道”，陰卦曰“小人之道”也。

The text asks: What are their virtues? Han Kangbo's commentary explains: This is to distinguish the virtues of the two categories of hexagrams, yin and yang. Kong Yingda's commentary says: Previously, the nature of yin and yang was explained, but the origin of their virtues was still unknown. Therefore, Confucius first posed a question to explain the virtues, saying, "What are their virtues?" The text then continues: A yin hexagram is like one ruler and two subjects, which represents the way of the gentleman; a yang hexagram is like two rulers and one subject, which represents the way of the petty person. Han Kangbo's commentary explains: Yang represents the way of the ruler, while yin represents the way of the minister. The ruler governs all by non-action, and non-action is "one"; the minister accomplishes the ruler's tasks and completes the ruler's achievements through action, and action is "two." Therefore, a yang line is drawn as a single continuous line, indicating that the ruler's way must be singular and unified; a yin line is drawn as two broken lines, indicating that the minister's nature must be dual. This is how the numbers of yin and yang differ from the distinction between ruler and minister. Taking "one" as the ruler's virtue, "two" occupying the ruler's position is not in accordance with the Way. Therefore, a yin hexagram is called the way of the gentleman, and a yang hexagram is called the way of the petty person.

[疏]“陽一”至“道也”。○正義曰：“陽一君而二民，君子之道”者，夫君以無為統眾，無為者，為每事因循，委任臣下，不司其事，故稱一也。臣則有事代終，各司其職，有職則有對，故稱二也。今陽爻以一為君，以二為民，得其尊卑相正之道，故為君子之道者也。“陰二君而一民，小人之道”者，陰卦則以二為君，是失其正，以一為臣，乖反於理，上下失序，故稱小人之道也。○注“陽君”至“道也”。○正義曰：“陽，君道”者，陽是虛無為體，純一不二，君德亦然，故云“陽，君道也”。“陰，臣道”者，陰是形器，各有質分，不能純一，臣職亦然，故云“陰，臣道也”。案《經》云“民”而《注》云“臣”者，臣則民也。《經》中對君，故稱民，《注》意解陰，故稱臣也。

Kong Yingda explains the passage "Yang is one ruler and two subjects... the way of the small person" saying: The phrase "Yang is one ruler and two subjects, the way of the superior person" refers to the ruler governing all people without interference; "without interference" means that everything follows naturally and officials are entrusted with tasks, and the ruler does not personally manage affairs, hence called "one." Officials take on responsibilities and complete the ruler's achievements, each managing their own duties, and since there are duties there are distinctions, hence called "two." Now, the Yang line is one ruler and two subjects, conforming to the principle of hierarchy and order, hence it is the way of the superior person. As for "Yin is two rulers and one subject, the way of the small person," the Yin hexagram takes two as rulers, which is wrong; taking one as a subject also goes against the norm, and the hierarchy is lost, hence it is the way of the small person. Kong Yingda also explains Han Kangbo's comment "Yang is the way of the ruler... the way of the small person" saying: The statement "Yang is the way of the ruler" is because Yang is based on emptiness and is pure and unified, just as the virtue of a ruler is; thus it is said "Yang is the way of the ruler." The statement "Yin is the way of the subject" is because Yin belongs to tangible objects, each having its own nature and limits, and cannot be pure and unified, just as the duties of a subject are; thus it is said "Yin is the way of the subject." As for the passage referring to "people" and Han's comment referring to "subject," this is because a subject is also a people: in the passage, "people" is contrasted with the ruler; in Han's comment, the focus is on explaining "Yin," hence it is called "subject."

《易》曰：“憧憧往來，朋從爾思。”天下之動，必歸乎一，思以求朋，未能一也。一以感物，不思而至。[疏]正義曰：此明不能無心感物，使物來應，乃憧憧然役用思慮，或來或往，然後朋從爾之所思。若能虛寂，以純一感物，則不須憧憧往來，朋自歸也。此一之為道，得為可尚，結成前文陽爻以一為君，是君子之道也。《注》云“天下之動，必歸乎一。思以求朋，未能一也。一以感物，不思而至”矣。

The classic text cites the Line Statement of the fourth line of the "Xian" hexagram in The Zhou Changes, saying: "Coming and going in confusion, friends follow your thoughts." Han Kangbo's commentary explains that all movement in the world must return to "one." Using thought to seek friends has not yet achieved "one." By using pure unity to connect with things, friends will come naturally without thought. Kong Yingda's commentary says this shows that one cannot achieve connection with things through a mind free of thought, but instead is confused and constantly uses thought, coming and going in disorder, and then friends follow your thoughts. If one can be quiet and still, and connect with things through pure unity, there is no need for coming and going in confusion, and friends will naturally come. This "one" as the Dao is what is worthy of being esteemed, and it concludes the previous discussion about the yang line being ruled by "one," which is the way of the gentleman. Therefore, Han Kangbo's commentary says, "All movement in the world must return to one. Seeking friends through thought has not yet achieved one. Connecting with things through one, without thought, things come naturally."

子曰：“天下何思何慮？天下同歸而殊塗，一致而百慮，天下何思何慮？夫少則得，多則感。塗雖殊，其歸則同；慮雖百，其致不二。苟識其要，不在博求；一以貫之，不慮而盡矣。[疏]正義曰：“子曰：天下何思何慮”者，言得一之道，心既寂靜，何假思慮也。“天下同歸而殊塗”者，言天下萬事，終則同歸於一，但初時殊異其塗路也。“一致而百慮”者，所致雖一，慮必有百。言慮雖百種，必歸於一致也；塗雖殊異，亦同歸於至真也。言多則不如少，動則不如寂，則天下之事，何須思也？何須慮也？

The text says: Confucius said, "What is there to think about in the world? All things in the world return to the same place but take different paths; they all converge on the same goal but have myriad thoughts. What is there to think about in the world?" Han Kangbo's commentary explains: less leads to gain, more leads to confusion; although the paths are different, the destination is the same. Although there are a hundred thoughts, the goal is one. If one understands the essential principle, there is no need for extensive searching; one principle can encompass everything, and without thinking, all things are already complete. Kong Yingda's commentary says: "Zi said: What is there to think about in the world?" refers to the principle of "one." The mind is already tranquil, so there is no need for thinking. "The world returns to the same place but takes different paths" refers to all things in the world ultimately returning to "one," though they initially take different paths. "Converging on one but with myriad thoughts" means although the goal is one, there are many thoughts; although there are a hundred thoughts, they all converge on the same goal. Although the paths differ, they all lead to the ultimate truth. Thus, more is worse than less, movement is worse than stillness. Then, what need is there for thinking? What need is there for deliberation?

日往則月來，月往則日來，日月相推而明生焉。寒往則暑來，暑往則寒來，寒暑相推而歲成焉。往者屈也，來者信也，屈信相感而利生焉。[疏]正義曰：“日往則月來”至“相推而歲成”者，此言不須憂慮，任運往來，自然明生，自然歲成也。“往者屈也，來者信也”者，此覆明上日往則月來，寒往則暑來，自然相感而生利之事也。往是去藏，故為屈也；來是施用，故為信也。一屈一信，遞相感動而利生，則上云“明生”、“歲成”是“利生”也。

The text says: When the sun sets, the moon rises; when the moon sets, the sun rises. The sun and moon alternate, and thus light is generated. When cold comes, heat follows; when heat comes, cold follows. Cold and heat alternate, and thus a year is completed. What has passed is called "bend" (qu), and what comes is called "extension" (shen). The bending and extension interact and thus benefit arises. Kong Yingda's commentary says: From "when the sun sets, the moon comes" to "they alternate and thus a year is completed," this is explaining that there is no need for worry or thought; things naturally come and go, and light naturally arises, and years naturally complete. "What has gone is called bending, what comes is called extension" reiterates the previous idea of the sun and moon alternating and cold and heat alternating, naturally interacting to produce benefits. Going is retreating and thus called bending; coming is applying and thus called extension. One bending and one extension interact and thus benefits arise. The previous mention of "light arises" and "year is completed" is exactly what is referred to here as "benefits arise."

尺蠖之屈，以求信也。龍蛇之蟄，以存身也。精義入神，以致用也。精義，物理之微者也。神寂然不動，感而遂通，故能乘天下之微，會而通其用也。[疏]正義曰：“尺蠖之屈，以求信”者，覆明上往來相感，屈信相須。尺蠖之蟲，初行必屈者，欲求在後之信也。言信必須屈，屈以求信，是相須也。“龍蛇之蟄，以存身”者，言靜以求動也。蛟蛇初蟄，是靜也；以此存身，是後動也。言動必因靜也。靜而得動，亦動靜相須也。“精義入神，以致用”者，亦言先靜而後動。此言人事之用，言聖人用精粹微妙之義，入於神化，寂然不動，乃能致其所用。“精義入神”，是先靜也；“以致用”，是後動也。是動因靜而來也。

The text says: The silkworm moth bends its body in order to achieve extension; the dragon and snake remain coiled in order to preserve itself; studying the subtle principles to the point of entering the realm of the divine is in order to apply them effectively. Han Kangbo's commentary explains: "Fine meaning" refers to the most subtle aspect of the principles of things; "divine" is still and unmoving, but when there is a response, it reaches everywhere, thus being able to control the most subtle principles and integrate and unify their functions. Kong Yingda's commentary says: "The silkworm moth bends in order to achieve extension" reiterates the principle mentioned earlier of mutual interaction between movement and stillness, and mutual dependence between bending and extension: this insect must first bend when it starts moving, precisely in order to achieve extension later; thus extension must come after bending, and bending is for the purpose of extension, and the two depend on each other. "The dragon and snake remain coiled in order to preserve itself" refers to achieving movement through stillness: when the dragon and snake first coil, they are still, relying on this to preserve their bodies, in order to achieve movement later; thus movement must be based on stillness; movement comes from stillness, and thus movement and stillness depend on each other. "Studying the subtle principles to the point of entering the realm of the divine, in order to apply them" also refers to first stillness then movement. This is speaking about the application in human affairs: the sage applies the refined and subtle principles, penetrating into the realm of divine transformation, being still and unmoving, then is able to apply their functions. "Studying the subtle principles to the point of entering the realm of the divine" is first stillness, "in order to apply them" is later movement, and movement comes precisely from stillness.

利用安身，以崇德也。利用之道，由安其身而後動也。精義由於入神，以致其用；利用由於安身，以崇其德。理必由乎其宗，事各本乎其根。歸根則寧，天下之理得也。若役其思慮，以求動用，忘其安身，以殉功美，則偽彌多而理愈失，名彌美而累愈彰矣。[疏]“利用”至“德也”。○正義曰：此亦言人事也。言欲利已之用，先須安靜其身，不須役其思慮，可以增崇其德。言“利用安身”，是靜也；言“崇德”，是動也。此亦先靜而後動，動亦由靜而來也。○注“利用之道”至“崇其德”。○正義曰：云“利用之道，皆安其身而後動”者，言欲利益所用，先須自安其身。身既得安，然後舉動，德乃尊崇。若不先安身，身有患害，何能利益所用以崇德也。云“精義由於入神，以致其用”者，言精粹微妙之義由入神寂然不動，乃能致其用。云“利用由於安身，以崇德”者，言欲利益所用，先須自安其身，乃可以增崇其德也。

The text says: making use beneficial and first securing one's own peace is used to enhance virtue. Han Kangbo's commentary explains: the way to make use beneficial lies in first securing one's own peace and then taking action. The subtle principles must be attained through deep spiritual insight to realize their application; the benefit of use depends on securing one's own peace to enhance virtue. The principle must necessarily start from its origin, and each matter must take its root as its foundation. Returning to the root brings peace, and thus all the principles of the world are understood. If one solely uses thought to pursue action and utility, forgetting to secure one's own peace, and instead chasing the beauty of fame and reputation, then falsehood increases while the true principles are lost, the reputation becomes more beautiful but the burden becomes more evident. Kong Yingda's commentary on "utilizing to secure one's peace, to enhance virtue" says: this sentence also refers to human affairs, meaning that if one wishes to make one's utility beneficial, one must first calm one's mind and body, not burdening one's thoughts, thus being able to enhance virtue. Saying "utilizing to secure one's peace" refers to stillness, and saying "enhancing virtue" refers to action; this is also first stillness then action, and action comes from stillness. Kong Yingda also comments on Han Kangbo's note "the way of utility... to enhance virtue" saying: Han's note says "the way of utility is to secure one's own peace before taking action," meaning that if one wishes to make use beneficial, one must first secure one's own peace; once the body is secure, then one can take action, and virtue is thus elevated. If one does not first secure one's peace, and there are calamities and troubles in the body, how can one make use beneficial and elevate virtue? Han's note says "subtle principles are attained through entering the spiritual realm, thus realizing their application," meaning that the subtle and refined principles can be realized through entering the spiritual realm and being still, thus achieving their utility. Han's note says "the way of utility is to secure one's peace, thus enhancing virtue," meaning that if one wishes to make use beneficial, one must first secure one's own peace, thus being able to elevate virtue.

過此以往，未之或知也。窮神知化，德之盛也。”[疏]正義曰：“過此以往，未之或知也”者，言精義入神以致用，利用安身以崇德，此二者皆人理之極。過此二者以往，則微妙不可知，故云“未之或知”也。“窮神知化，德之盛”者，此言過此二者以往之事。若能過此以往，則窮極微妙之神，曉知變化之道，乃是聖人德之盛極也。

The text says: Going beyond these two things further upward, it is not something humans can know; to exhaustively investigate the divine and understand the workings of creation is the height of virtue. Kong Yingda's commentary says: "Beyond this, there is nothing that can be known," referring to deeply studying principles and entering the realm of the divine to infer their applications, enabling the benefits of these applications to be realized and oneself to be properly established, thus enhancing one's virtue. These two things are the ultimate of human affairs. Going beyond these two further upward, it becomes obscure and profound, beyond knowledge, hence the saying "there is nothing that can be known." "Exhausting the divine and understanding transformation, this is the height of virtue" refers precisely to the state beyond these two: if one can truly go beyond these two, one can exhaust the subtle divine and understand the ways of transformation, which is the height of the virtue of the sage.

[疏]正義曰：《易》曰：“困于石”至“勿恆凶”，此第四章，凡有九節。以上章先利用安身，可以崇德，若身自危辱，何崇德之有？故此章第一節引困之六三危辱之事以證之也。《易》曰：“困于石，據于蒺藜，入于其宮，不見其妻，凶。”子曰：“非所困而困焉，名必辱。非所據而據焉，身必危。既辱且危，死期將至，妻其可得見耶？”

Kong Yingda's commentary states: From "Confined by a stone" to "Not constant, ominous" is the fourth chapter, consisting of nine sections. Since the previous chapter discussed first securing personal benefit and stability before cultivating virtue, if one is already in danger and disgrace, how can one speak of cultivating virtue? Therefore, the first section of this chapter cites the "Sixth Line of the third trigram" from the "Book of Changes" to illustrate this point. The text says: The "Sixth Line of the third trigram" in the "Book of Changes" states: "Confined by a stone, leaning on thornbushes, returning home, unable to see one's wife, ominous." Confucius says: One should not go to places that are not meant to be confined, yet one deliberately brings about confinement, leading to disgrace; one should not lean on places that are not meant to be leaned on, yet one does so, leading to danger. When both disgrace and danger are present, death is imminent, so how can one see one's wife?

[疏]正義曰：《困》之六三，履非其地，欲上於於四，四自應初，不納於已，是困於九四之石也。三又乘二，二是剛陽，非已所乘，是下向據於九二之蒺藜也。六三又無應，是入其宮，不見其妻，死期將至，所以凶也。“子曰：非所困而困焉”者，夫子既引《易》文，又釋其義，故云“不曰”。“非所困”，謂九四。若六三不往犯之，非六三之所困，而六三彊往乾之而取困焉。“名必辱”者，以向上而進取，故以聲名言之，云“名必辱”也。“非所據而據焉”者，謂九二也。若六三能卑下九二，則九三不為其害，是非所據也。今六三彊往陵之，是非所據而據焉。“身必危”者，下向安身之處，故以身言之，云“身必危”也。

Kong Yingda's commentary says: In the hexagram "Goon," the line six in the third is in an inappropriate position. It wants to rely upward on nine in the fourth, but nine in the fourth originally corresponds with six at the beginning and does not accept it. This is being trapped by this "stone" of nine in the fourth. Six in the third also oversteps onto nine in the second, which is a strong yang line. Nine in the second is not something six in the third can overstep. This is like leaning on a thorny "jizi" plant. Six in the third also has no responding line, so it says returning to its home but not seeing its wife, death is approaching, hence it is ominous. "Zi yue: fei suo kun er kun yan" is a saying by Confucius. He both quoted the line statement of the Zhou Changes and explained its meaning, so he cited "zi yue" (the original text mistakenly reads "bu yue"). "Fei suo kun" refers to nine in the fourth: if six in the third had not intruded upon it, it would not have been the place where six in the third would be trapped. Six in the third insisted on intruding, thus bringing upon itself hardship. "Ming bi ru" refers to the fact that it is advancing upward, so in terms of reputation, it is said "the name will be disgraced." "Fei suo ju er ju yan" refers to nine in the second: if six in the third had been humble and stayed below nine in the second, nine in the second would not have become its harm. Originally, it was not something it should rely on; now it insists on surpassing it, which is relying on something it should not. "Shen bi wei" refers to the fact that downward is the secure place, so in terms of the body, it is said "the body will be in danger."

《易》曰：“公用射隼于高墉之上，獲之，無不利。”子曰：“隼者，禽也。弓矢者，器也。射之者，人也。君子藏器於身，待時而動，何不利之有。動而不括，是以出而有獲。語成器而動者也。”括，結也。君子待時而動，則無結閡之患也。[疏]“《易》曰”至“動者也”。○正義曰：以前章先須安身可以崇德，故此第二節論明先藏器於身，待時而動，而有利也。故引《解》之上六以證之。三不應上，又以陰居陽，此上六處解之極，欲除其悖亂，而去其三也。故公用射此六三之隼於下體高墉之上，雲自上攻下，合於順道，故獲之無不利也。

The text says: In the "Jie" hexagram of The Zhou Changes, the line statement of the sixth line at the top says: "The prince and duke is on a high wall shooting a fierce falcon, and he hits it, achieving success in all things." Confucius says: A falcon is a bird, and the bow and arrow are weapons. The one who shoots it is a person. A gentleman keeps weapons on his person, waits for the right opportunity, and then acts. How could there be any disadvantage? When he acts, there is no obstruction, so he immediately gains success. This means that one should first prepare the weapons before taking action. Han Kangbo's commentary explains: "Kuo" means obstruction; a gentleman waits for the right opportunity before acting, so he has no worry of obstruction. Kong Yingda's commentary says: Because the previous chapter spoke about first establishing oneself before cultivating virtue, this section discusses the importance of keeping weapons on one's person and waiting for the right time before acting, which is beneficial. Therefore, it cites the sixth line at the top of the "Jie" hexagram as evidence. The third line of the lower trigram does not correspond with the sixth line at the top, and it is a yin line in a yang position. The sixth line at the top is at the extreme position of the "Jie" hexagram, wanting to remove this disorder and eliminate that third line, so it says the prince and duke is on the high wall of the lower trigram shooting this third line's "falcon." This is an attack from above to below, conforming to the way of things, so he hits it and achieves success in all things.

“子曰：隼者，禽也”者，既引《易》文於上，下以解之，故言“子曰”也。“君子藏器於身，待時而動，何不利”者，猶若射人持弓矢於身，此君子若包藏其器於身，待時而動，何不利之有？似此射隼之人也。“動而不括”者，言射隼之人，既持弓矢，待隼可射之動而射之，則不括結而有礙也。猶若君子藏善道於身，待可動之時而興動，亦不滯礙而括結也。“語成器而後動”者，謂易之所說此者，語論有見成之器，而後興動也。

Kong Yingda continued his commentary saying: "The Master said: 'The falcon is an animal.' " This is because the previous text had already quoted the Line Statement from The Zhou Changes, and the following explanation is given in response, hence the mention of "The Master said." "The gentleman keeps his tools within himself, waits for the right time to act, how could there be any disadvantage?" This is like the archer who carries his bow and arrow. If a gentleman keeps his talents and abilities hidden within himself and waits for the right opportunity to act, where would there be any disadvantage? Just as this man who shot the falcon. "Acting without being obstructed" means that the man who shot the falcon already held his bow and arrow, and shot the falcon only when the opportunity arose, thus not being blocked or hindered. Similarly, the gentleman keeps the Way within himself, and when the opportunity arises, he acts, thus not encountering any obstruction. "Speaking of having the tool before acting" means that the Zhou Changes discusses this in terms of first having the ready tool before taking action.

子曰：“小人不恥不仁，不畏不義，不見利不勸，不威不懲。小懲而大誡，此小人之福也。《易》曰：‘履校滅趾，無咎。’此之謂也。[疏]正義曰：此章第三節也。明小人之道，不能恆善，若因懲誡而得福也，此亦證前章安身之事。故引《易·噬嗑》初九以證之。以初九居無位之地，是受刑者以處卦初，其過未深，故屨校滅趾而無咎也。

The text says: Confucius said: The petty person does not feel ashamed of unrighteousness, does not fear unrighteousness, will not exert himself if he does not see profit, and will not know punishment without being threatened. Suffering a small punishment and gaining a great warning is precisely the fortune of the petty person. The Zhou Changes say, "Wearing leg irons that cover the toes, without fault," which explains this meaning. Kong Yingda's commentary says: This is the third section of this chapter, explaining that the way of the petty person cannot last long in goodness. If the petty person can gain fortune through punishment, this also confirms the previous chapter's discussion on securing one's position. Therefore, the text cites the initial line of the噬嗑 hexagram to prove this. The initial line is in a position without rank, being a person who has been punished. Because it is at the beginning of the hexagram, the fault is not yet deep, so only leg irons covering the toes are worn, without causing disaster.

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。《易》曰：‘何校滅耳，凶。’”[疏]正義曰：此章第四節也。明惡人為惡之極以致凶也。此結成前章不能安身之事，故引《噬嗑》上九之義以證之。上九處斷獄之終，是罪之深極者。故有何校滅耳之凶。案第一、第二節皆先引《易》文於上，其後乃釋之。此第三巳下，皆先豫張卦義於上，然後引《易》於下以結之，體例不同者，蓋夫子隨義而言不為例也。

The text says: Good deeds, if not accumulated, are insufficient to establish a good reputation; evil deeds, if not accumulated, are insufficient to destroy oneself. Small people regard small good deeds as unbeneficial and are unwilling to do them, and regard small evil deeds as harmless and are unwilling to eliminate them. Therefore, evil accumulates until it cannot be concealed, and the guilt becomes so great that it cannot be escaped. The Zhou Changes say: "Carrying shackles that cover the ears, ominous." Kong Yingda's commentary explains that this is the fourth section of this chapter, explaining how wicked people commit evil deeds to the extreme and thus invite misfortune. This section concludes the previous chapter's discussion about being unable to find a secure place, so it cites the meaning of the upper ninth line of the噬嗑 hexagram to confirm this point. The upper ninth line is in the position of concluding a legal judgment, representing a person with the deepest accumulation of sin, hence the ominous situation of carrying shackles that cover the ears. Note: The first and second sections first quote the classic text of the Zhou Changes and then add explanations; from the third section onwards, they first elaborate on the meaning of the hexagram and then quote the Zhou Changes at the end to conclude. The format differs before and after, probably because Confucius followed the meaning of the text and did not adhere to a fixed format.

子曰：“危者，安其位者也。亡者，保其存者也。亂者，有其治者也。是故君子安而不忘危，存而不忘亡，治而不忘亂，是以身安而國家可保也。《易》曰：‘其亡其亡，繫于苞桑。’”[疏]正義曰：此第五節。以上章有安身之事，故此節恆須謹慎，可以安身，故引《否》之九五以證之。“危者，安其位者也”，言所以今有傾危者，由往前安樂於其位，自以為安，不有畏慎，故致今日危也。“亡者，保其存”者，所以今日滅亡者，由往前保有其存，恆以為存，不有憂懼，故今致滅亡也。“亂者，有其治”者，所以今有禍亂者，由往前自恃有其冶理也，謂恆以為治，不有憂慮，故今致禍亂也。是故君子今雖復安，心恆不忘傾危之事；國之雖存，心恆不忘滅亡之事；政之雖治，心恆不忘禍亂之事。“其亡其亡，其繫于苞桑”者，言心恆畏慎：其將滅亡！其將滅亡！乃係于苞桑之固也。

The text says: Confucius said: Those who bring about danger are those who are content with their position; those who bring about destruction are those who believe they can permanently maintain their existence; those who bring about chaos are those who rely on the fact that things are already peaceful. Therefore, a gentleman, when he is safe, does not forget the danger; when he is alive, does not forget the possibility of destruction; when things are peaceful, does not forget the potential for chaos. Thus, he can ensure his own safety and preserve the state. The Zhou Changes say: "It is about to perish! It is about to perish! Only then can it be as firm as a rope tied to the roots of a mulberry tree." Kong Yingda's commentary says: This is the fifth section. Since the previous chapter discussed matters of maintaining one's position, this section emphasizes the necessity of always being cautious in order to maintain stability, and thus cites the line from the "Pu" hexagram, the fifth line. "Dangerous is the one who is secure in his position" means that the current danger arises because in the past one was content with one's position, believing oneself safe without fear or caution, thus leading to present danger. "Destruction is the one who preserves his existence" means that the current destruction arises because in the past one preserved one's existence, believing one could permanently maintain it without worry or fear, thus leading to present destruction. "Chaos is the one who has peace" means that the current chaos arises because in the past one relied on the belief that things were already well governed, thinking the world was at peace without concern, thus leading to present chaos. Therefore, a gentleman, although currently safe, never forgets the danger; although the state still exists, never forgets the possibility of destruction; although things are peaceful, never forgets the potential for chaos. "It is about to perish! It is about to perish! It is as firm as a rope tied to the roots of a mulberry tree" means that one must constantly remain cautious and fearful in one's heart, always thinking "It is about to perish! It is about to perish!" only then can one be as firm as a rope tied to the roots of a mulberry tree.

子曰：“德薄而位尊，知小而謀大，力小而任重，鮮不及矣。《易》曰：‘鼎折足，覆公餗，其形渥，凶。’言不勝其任也。”[疏]“子曰”至“其任也”。○正義曰：此第六節。言不能安其身，知小謀大而遇禍，故引《易·鼎》卦九四以證之。“鼎折足，覆公餗，其形渥，凶”者，處上體之下，而又應初，既承且施，非已所堪，故有折足之凶。既覆敗其美道，災及其形，以致渥凶也。言不勝其任者。此夫子之言，引《易》後以此結之，其文少，故不云“子曰”也。

The text says: Confucius said: Those with shallow virtue but high status, limited intelligence yet ambitious plans, and weak strength yet heavy responsibilities, rarely escape calamity. The Zhou Changes say: "The tripod's leg breaks, overturning the noble lord's delicacies, the body of the tripod is stained and disorderly, ominous." This refers to being unable to bear the responsibility. Kong Yingda's commentary explains that this is the sixth section, discussing failure to secure one's own position, limited intelligence yet attempting great things, and suffering misfortune as a result. Therefore, it cites the line "The tripod's leg breaks, overturning the noble lord's delicacies, the body of the tripod is stained and disorderly, ominous" from the Ding hexagram's fourth line to illustrate the point. The reason for "the leg of the tripod breaks" is that the fourth line is at the lowest position of the upper trigram and corresponds with the first line. It must both serve the superior and provide for the inferior, which it is unable to bear, hence the ominous danger of the broken tripod leg. Once the good things have been overturned and ruined, the calamity also affects the body, resulting in the disorderly stain. The phrase "unable to bear the responsibility" is Confucius' words, used to conclude after quoting the Zhou Changes. Because the text is brief, it does not again mark it as "Zi Yu."

子曰：“知幾其神乎？君子上交不諂，下交不瀆，其知幾乎？形而上者況之道。形而下者況之器。於道不冥而有求焉，未離乎諂也。於器不絕而有交焉，未免乎瀆也。能無諂、瀆，窮理者乎？[疏]正義曰：“子曰知幾其神乎”至“萬夫之望”者，此第七節。前章云精義入神，故此章明知幾入神之事，故引《豫》之六二以證之。云“《易》曰：介于石，不終日，貞吉”、“知幾其神乎”者，神道微妙，寂然不測。人若能豫知事之幾微，則能與其神道合會也。“君子上交不諂，下交不瀆”者，上謂道也，下謂器也。若聖人知幾窮理，冥於道，絕於器，故能上交不諂，下交不瀆。若於道不冥而有求焉，未能離於諂也；於器不絕而有交焉，未能免於瀆也。能無諂、瀆、知幾窮理者乎？

The text says: Confucius said: To be able to perceive the subtle signs of things, is that not marvelous? A gentleman, when interacting with those above, does not flatter, and when interacting with those below, does not treat them with contempt. Perhaps this is precisely because he perceives the subtle signs. Han Kangbo's commentary explains: "What is above form" is a metaphor for the Dao, and "what is below form" is a metaphor for objects. If one cannot merge with the Dao without any gap yet still has some desire, then he cannot escape flattery; if one cannot sever attachment to objects yet still has some dealings, then he cannot avoid contempt. Those who can avoid both flattery and contempt, perhaps are only those who thoroughly understand the principles of things. Kong Yingda's commentary states: From "Zi Yu says: Knowing the subtle signs, how marvelous!" to "the hope of ten thousand people," this is the seventh section. The previous chapter discussed "refining the essence to the divine level," so this chapter explains the matter of knowing the subtle signs and reaching the divine level, thus citing the second line of the Yu hexagram as an example. The saying "The Book of Changes says: Between a stone, not for a whole day, firmness brings good fortune" and "Knowing the subtle signs, how marvelous!" refers to the divine path being subtle, mysterious, and silent, beyond measurement. If a person can foresee the subtle signs of things in advance, he can align with the divine path. "A gentleman, when interacting with those above, does not flatter, and when interacting with those below, does not treat them with contempt." Here, "those above" refers to the Dao, and "those below" refers to objects. The sage perceives the subtle signs and thoroughly understands the principles of things, thus merging with the Dao and severing attachment to objects. Therefore, he can interact with those above without flattery and with those below without contempt. If one cannot merge with the Dao yet still has some desire, he cannot escape flattery; if one cannot sever attachment to objects yet still has some dealings, he cannot avoid contempt. Those who can avoid both flattery and contempt, perceive the subtle signs, and thoroughly understand the principles of things, perhaps are only such people.

幾者，動之微。吉之先見者也。幾者去無入有，理而無形，不可以名尋，不可以形睹者也。唯神也不疾而速，感而遂通，故能朗然玄昭，鑑於未形也。合抱之木，起於毫末。吉凶之彰，始於微兆，故為吉之先見也。[疏]正義曰：此釋“幾”之義也。幾，微也。是巳動之微，動謂心動、事動。初動之時，其理未著，唯纖微而已。若其已著之後，則心事顯露，不得為幾。若未動之前，又寂然頓無，兼亦不得稱幾也。幾是離無入有，在有無之際，故云“動之微”也。若事著之後乃成為吉，此幾在吉之先，豫前已見，故云“吉之先見者也”。此直云吉不云凶者，凡豫前知幾，皆向吉而背凶，違凶而就吉，無復有凶，故特云吉也。諸本或有凶字者，其定本則無也。

The text says: "A few signs" (ji) refer to the subtle indications that appear when movement first begins, and they are the initial manifestations of good fortune. Han Kangbo's commentary explains that "ji" is the critical point where one moves from "nothingness" to "being," possessing reason but no form, something that cannot be sought by name or seen by form; only the "spirit" can act swiftly without haste, and once it connects with something, it can reach everywhere instantly, thus illuminating clearly even before things take shape. A great tree that embraces the sky begins with a tiny sprout; similarly, the manifestation of good or bad fortune starts with subtle signs, so "ji" is the initial appearance of good fortune. Kong Yingda's commentary explains this as the meaning of "ji." "Ji" is subtle: it refers to the state where movement has just begun but is still extremely minute. "Movement" here refers to the movement of thoughts and events. When movement first begins, its principle is not yet evident, only faint and minute; once it becomes evident, thoughts and events are fully exposed, and it can no longer be called "ji." Before movement begins, everything is still and nothing exists, so it cannot be called "ji" either. "Ji" is the transition from "nothingness" to "being," existing between being and nothingness, hence it is called "the subtle beginning of movement." Good fortune only becomes evident after the event occurs, but "ji" appears before good fortune, thus it is called "the prior manifestation of good fortune." The text only mentions good fortune and not bad fortune, because those who can perceive "ji" tend to seek good and avoid bad, so bad fortune no longer exists. Therefore, it specifically mentions good fortune. Some versions include the word "bad fortune" here, while the official edition does not.

君子見幾而作，不俟終日。《易》曰：‘介于石，不終日，貞吉。’介如石焉，寧用終日，斷可識矣。定之於始，故不待終日也。[疏]正義曰：“君子見幾而作，不俟終日”者，言君子既見事之幾微，則須動作而應之，不得待終其日。言赴幾之速也。“《易》曰：介于石，不終日，貞吉”者，此《豫》之六二辭也。得位居中，故守介如石，見幾則動，不待終其一日也。“介如石焉，寧用終日，斷可識矣”者，此夫子解釋此爻之時，既守志耿介，如石不動，才見幾微，即知禍福，何用終竟其日，當時則斷可識矣。

The classic text says: A gentleman sees the slightest signs and acts immediately, without waiting until the end of the day. The Zhou Changes say: "Upright and steadfast like a rock, without waiting for a whole day, uprightness brings good fortune." Steadfastness like a rock, why wait for a whole day? It can be clearly decided at once. Han Kangbo's commentary explains: The judgment is made at the very beginning of the matter, so there is no need to wait until the end of the day. Kong Yingda's commentary says: "A gentleman sees the opportunity and acts, without waiting for the end of the day," refers to the gentleman who has already perceived the subtle signs of a matter, and must act immediately to respond to it, without waiting for the day to end, illustrating his swift response to opportunity. "The Book of Changes says: 'Steadfast like a rock, without waiting for a whole day, uprightness brings good fortune,'" this is the line statement of the sixth line in the second position of the Yu hexagram: the sixth line is in a proper position and in the center, so it is upright and steadfast like a rock, immediately acts upon the slightest signs, without waiting for the day to end. "Steadfast like a rock, why wait for a whole day? It can be clearly identified," this is Confucius' explanation of this line, saying that the sixth line can maintain its resolve and be steadfast like a rock, and upon seeing the slightest signs, it can know the fortune or misfortune, so why wait for the whole day? It can be decisively identified at once.

君子知微知彰，知柔知剛，萬夫之望。”此知幾其神乎？[疏]正義曰：“君子知微知彰”者，初見是幾，是知其微；既見其幾，逆知事之禍福，是知其彰著也。“知柔知剛”者，剛柔是變化之道，既知初時之柔，則逆知在後之剛，言凡物之體，從柔以至剛，凡事之理，從微以至彰，知幾之人，既知其始，又知其末，是合於神道，故為萬夫所瞻望也。萬夫舉大略而言。若知幾合神，則為天下之主，何直只雲萬夫而已，此知幾其神乎者也。

The text says: A gentleman knows both the subtle and the obvious, knows both softness and firmness; he is the person whom all people look up to. Han Kangbo's commentary explains: This is precisely the meaning of "knowing the moment of change is truly divine." Kong Yingda's commentary says: "A gentleman knows the subtle and the obvious." The first thing he perceives is the moment of change, which is knowing the subtle; once he perceives the moment of change, he can foresee the fortune or misfortune of things, which is knowing the obvious. "Knowing softness and firmness" refers to the way of transformation: knowing the initial softness allows one to foresee the later firmness. All things take shape from softness to firmness; all matters follow from subtle to obvious. A person who perceives the moment of change knows both the beginning and the end, thus aligning with the divine way, hence being looked up to by all people. Saying "ten thousand people" is just an approximate expression; if one truly knows the moment of change and aligns with the divine, he would be sufficient to become the ruler of the world, how could it be limited merely to ten thousand people?—this is the meaning of "knowing the moment of change is truly divine."

子曰：“顏氏之子，其殆庶幾乎？有不善，未嘗不知，知之未嘗復行也。”在理則昧，造形而悟，顏子之分也。失之於幾，故有不善。得之於二，不遠而復，故知之未嘗復行也。[疏]正義曰：“子曰顏氏之子”至“元吉者”，此第八節。上節明其知幾是聖人之德，此節論賢人唯庶於幾，雖未能知幾，故引顏氏之子以明之也。“其殆庶幾乎”者，言聖人知幾，顏子亞聖，未能知幾，但殆近庶慕而已，故云“其殆庶幾乎”，又以“殆”為辭。“有不善，未嘗不知”者，若知幾之人，本無不善。以顏子未能知幾，故有不善。不近於幾之人，既有不善，不能自知於惡。此顏子以其近幾，若有不善，未嘗不自知也。“知之未嘗復行”者，以顏子通幾，既知不善之事，見過則改，未嘗復更行之，但顏子於幾理闇昧，故有不善之事，於形器顯著，乃自覺悟，所有不善，未嘗復行。

The text says: Confucius said: The disciple of the Yan family, perhaps approaches the understanding of the subtle and minute (ji). Whenever he does something wrong, he never fails to realize it; once he becomes aware, he never repeats it. Han Kangbo's commentary explains: In the subtle and minute principles, there is still some obscurity, and only when it becomes manifest does one awaken to it. This is the limit of Yan Hui's capacity; mistakes occur in the subtle and minute moments, hence the presence of wrongdoing; but he is able to correct himself in the second step after the matter takes shape, thus returning to the right path without going far. Therefore, once he becomes aware, he does not repeat the mistake. Kong Yingda's commentary says: From "Zi Yu Yan Shi Zhi Zi" to "Yuan Ji," this is the eighth section. The previous section explained that knowing the subtle and minute is the virtue of the sage. This section discusses that the virtuous person is only close to the subtle and minute but has not yet truly understood it, hence using Yan Hui to illustrate this point. "Its almost seems to approach it" indicates that only the sage can truly understand the subtle and minute, while Yan Hui, being the second sage, still cannot fully grasp it, only approaching it and aspiring towards it, hence the phrase "its almost seems to approach it," using the word "dai" to express a tentative inference. "Whenever he does something wrong, he never fails to realize it" means that if one truly understands the subtle and minute, he would not commit wrongdoing in the first place. Since Yan Hui still cannot fully understand the subtle and minute, he does commit wrongdoing. As for those who are far from the subtle and minute, when they commit wrongdoing, they are unaware of their evil. Yan Hui, however, being close to the subtle and minute, whenever he does something wrong, he never fails to realize it. "Once he knows it, he never acts it again" means that because Yan Hui understands the subtle and minute, once he recognizes something as wrong, he corrects himself and does not repeat it. However, Yan Hui still has some obscurity in the principles of the subtle and minute, hence the occurrence of wrongdoing; only when it becomes manifest in tangible forms does he awaken to it, thus never repeating the wrongdoing.

《易》曰：‘不遠復，無祇悔，元吉。’吉凶者，失得之象也。得一者於理不盡，未至成形，故得不遠而復，舍凶之吉，免夫祗悔，而終獲元吉。祗，大也。[疏]正義曰：以去幾既近，尋能改悔，故引《復》卦初九以明之也。以復卦初九既在卦初，則能復於陽道，是速而不遠，則能復也。所以無大悔而有元吉也。

The text says: The Zhou Changes say: "Having gone only a short distance, one returns; there is no great regret, and it is most auspicious." Han Kangbo's commentary explains: Auspiciousness and misfortune are symbols of loss and gain; those who attain the "one" have not yet fully understood the subtle principles, but their errors have not yet taken shape, so they can return after having gone only a short distance, abandoning misfortune and moving toward auspiciousness, thus avoiding great regret and ultimately achieving great auspiciousness. "Zhi" means great. Kong Yingda's commentary says: Because Yan Hui was already very close to the subtle principles, he could quickly repent and change, so he cited the initial line of the Fu hexagram to illustrate this. The initial line of the Fu hexagram is at the beginning of the hexagram, thus returning to the path of yang strength. This shows that one can return quickly and not have gone far, hence being able to return; therefore, there is no great regret and one attains great auspiciousness.

天地絪縕，萬物化醇，男女構精，萬物化生。[疏]正義曰：“天地絪縕”至“勿恆凶”，此第九節也。以前章利用安身以崇德也，安身之道在於得一，若已能得一，則可以安身。故此節明得一之事也。“天地絪縕，萬物化醇”者，絪縕，相附著之義。言天地無心，自然得一，唯二氣絪縕，共相和會，萬物感之變化而精醇也。天地若有心為二，則不能使萬物化醇也。“男女構精，萬物化生”者，構，合也。言男女陰陽相感，任其自然，得一之性，故合其精則萬物化生也。若男女無自然之性，而各懷差二，則萬物不化生也。

The text says: The vital energies of heaven and earth intermingle closely and intimately, causing all things to be transformed and nurtured, resulting in their refinement and purity. When men and women unite in sexual union, their essence combines, and thus all things are generated. Kong Yingda's commentary explains: From "heaven and earth intermingle closely" to "no constant misfortune," this is the ninth section. The previous chapter discussed achieving benefit through proper conduct, securing one's own well-being to enhance virtue, and the way to secure one's self is by attaining the principle of "one." If one can attain "one," then one can secure one's self. Therefore, this section explains the matter of attaining "one." "Heaven and earth intermingle closely, all things are transformed into purity." "Intermingle closely" means mutual attachment and intimate union. Heaven and earth have no intention, naturally attaining "one," merely through the intimate union of the two yin and yang energies, which harmonize together, causing all things to respond and be transformed into refined and pure forms. If heaven and earth had intention and divided into two, they would not be able to nurture all things into refined and pure forms. "Men and women combine their essence, all things are generated." "Combine" means to unite: men and women, through the mutualsympathetic response of yin and yang, act naturally, possessing the nature of attaining "one," thus uniting their essence and generating all things. If men and women lacked this natural nature, and instead harbored multiple intentions, all things would not be generated.

《易》曰：‘三人行，則損一人；一人行，則得其友。’言致一也。”致一而後化成也。[疏]正義曰：此《損》卦六三辭也。言六三若更與二人同往承上，則上所不納，是三人俱行，並六三不相納，是則損一人也。若六三獨行，則上所容受，故云“一人行，則得其友”。此言無不如寡，三不及一也。言“致一也”者，此夫子釋此爻之意，謂此爻所論，致其醇一也。故一人獨行，乃得其友也。

The text says: The Zhou Changes state: "If three people walk together, one should be reduced; if one walks alone, he will find his companion." This refers to returning to the principle of "one." Han Kangbo's commentary explains: Only by returning to "one" can generation and cultivation be accomplished. Kong Yingda's commentary says: This is the line statement of the sixth line in the third position of the Duan hexagram. It means that if the sixth line joins two others to serve the top line, the top line will not accept them. Thus, with three people going together, including the sixth line, none are accepted, so one must be reduced. If the sixth line goes alone, the top line can accept it, hence the saying "if one walks alone, he will find his companion." This illustrates that more is not better than less, and three is not as good as one. The phrase "speaking of returning to one" is Confucius' explanation of the meaning of this line, indicating that this line discusses returning to purity and unity. Therefore, walking alone leads to finding a companion.

子曰：“君子安其身而後動，易其心而後語，定其交而後求。君子脩此三者，故全也。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，則傷之者至矣。[疏]正義曰：“子曰：君子安其身而後動”者，此明致一之道，致一者，在身之謂。若己之為得，則萬事得；若己之為失，則萬事失也。欲行於天下，先在其身之一，故先須安靜其身而後動，和易其心而後語，先以心選定其交而後求。若其不然，則傷之者至矣。

The text says: Confucius said: A gentleman first establishes himself before taking action, first calms his mind before speaking, and first determines his relationships before making requests. A gentleman cultivates these three things, so he can preserve himself. If one is in a dangerous situation yet acts rashly, the people will not support him; if one speaks out of fear, the people will not respond; if one makes requests without proper relationships, the people will not give. When no one is willing to give, those who harm him will come. Kong Yingda's commentary says: "The Master said: A gentleman establishes himself before acting," which explains the principle of returning to "one." What is meant by "returning to one" is in relation to oneself: if one does things correctly, everything else will be correct; if one does things incorrectly, everything else will be wrong. If one wishes to promote virtue throughout the world, one must first achieve this "one" within oneself. Therefore, one must first calm oneself before acting, first calm one's mind before speaking, and first select one's relationships in one's heart before making requests. If one does not do this, those who harm him will come.

《易》曰：‘莫益之，或擊之，立心勿恆，凶。’”夫虛己存誠，則眾之所不迕也。躁以有求，則物之所不欲也。[疏]正義曰：此《益》之上九爻辭，在無位高亢，獨唱無和，是“莫益之”也。眾怒難犯，是“或擊之”也。勿，無也。由己建立其心，無能有恆，故凶危也。《易》之此言，若虛己存誠，則眾之所與；躁以有求，則物之所不與也。

The text says: The Zhou Changes state: "No one comes to benefit him, but rather people attack him; his mind is not enduring, thus it is凶 (dangerous)." Han Kangbo's commentary explains: If one can be humble and sincere, others will not oppose him; if one is restless and seeks gain, this is what others do not wish for. Kong Yingda's commentary says: This is the line statement of the upper ninth line of the Yi hexagram. The upper ninth line is in a position without rank yet lofty, initiating something alone but without support, which is "莫益之" (no one benefits him); the anger of the people is hard to provoke, which is "或击之" (someone attacks him). "勿" means nothing, because his established mind is not enduring, hence danger. The Zhou Changes is illustrating that if one is humble and sincere, people will be close; if one is restless and seeks gain, people will not be close.

[疏]正義曰：“子曰乾坤其《易》”至“失得之報”，此第五章也。前章明安身崇德之道，在於知幾得一也。此明《易》之體用，辭理遠大，可以濟民之行，以明失得之報也。子曰：“乾坤，其易之門邪？”乾，陽物也。坤，陰物也。陰陽合德而剛柔有體，以體天地之撰，撰，數也。

Kong Yingda's commentary says: From "Zi Yu Kuan Qian Qi Yi" to "Shi De Zhi Bao" is the fifth chapter. The previous chapter explained that the way to secure one's position and cultivate virtue lies in knowing the right moment and attaining the unity of the one. This chapter explains the nature and function of the Zhou Yi: its words and meanings are vast and profound, capable of benefiting the people's conduct and clarifying the consequences of gain and loss. The text says: Confucius said: Kuan and Qian are probably the gateways of the Zhou Yi? Kuan represents the yang, and Qian represents the yin; the virtues of yin and yang combine, with firmness and flexibility each having their own form, used to manifest the numbers of heaven and earth. Han Kangbo's annotation explains: "Zhuàn" means numbers.

[疏]正義曰：“子曰：乾坤，其易之門邪”者，易之變化，從乾坤而起，猶人之興動，從門而出，故乾坤是易之門邪。“乾，陽物也。坤，陰物也。陰陽合德而剛柔有體”者，若陰陽不合，則剛柔之體無從而生。以陰陽相合，乃生萬物，或剛或柔，各有其體。陽多為剛，陰多為柔也。“以體天地之撰”者，撰，數也。天地之內，萬物之象，非剛則柔，或以剛柔體象天地之數也。

Kong Yingda explains: "Zi says: 'Qian and Kun, are they the gate of The Zhou Changes?' This is because all changes in The Zhou Changes originate from Qian and Kun, just as human actions enter and exit through a gate. Therefore, Qian and Kun are the gate of The Zhou Changes." "Qian is a yang substance, and Kun is a yin substance. Yin and yang combine in harmony, and thus there is a distinction between yang and yin, and between hardness and softness." This means that if yin and yang do not combine, there would be no hardness or softness; only through the combination of yin and yang can myriad things be generated, either hard or soft, each with its own form. Yang predominates and becomes hard, while yin predominates and becomes soft. "To embody the structure of heaven and earth," "zhuàn" refers to numbers. Within heaven and earth, all things have forms, either hard or soft, so they can be symbolized by hardness and softness to represent the numbers of heaven and earth.

以通神明之德。其稱名也，雜而不越。備物極變，故其名雜也。各得其序，不相逾越，況爻繇之辭也。[疏]正義曰：“以通神明之德”者，萬物變化，或生或成，是神明之德。《易》則象其變化之理，是其《易》能通達神明之德也。“其稱名也雜而不越”者，《易》之其稱萬物之名，萬事論說，故辭理雜碎，各有倫敘，而不相乖越。《易》之爻辭，多載細小之物，若“見豕負塗”之屬，是雜碎也。辭雖雜碎，各依爻卦所宜而言之，是不相逾越也。

The text says: It is also used to connect with the virtue of the divine. It names all things, with a multitude of names yet not exceeding their proper boundaries. Han Kangbo's commentary explains: Because it must include all things and exhaust all changes, the names are numerous; yet each has its proper order and does not exceed its place—this is a comparison with the line statements and oracle statements. Kong Yingda's commentary says: "To connect with the virtue of the divine," the changes of all things, some being born, some being completed, this is the virtue of the divine; The Zhou Changes symbolizes and represents the principles of change, so it is said that The Zhou Changes can connect with the virtue of the divine. "Its naming is miscellaneous yet not exceeding," The Zhou Changes names all things and discusses all kinds of matters, so its words and meanings are fragmented and numerous, yet each has its own order and sequence without conflicting or exceeding. The line statements of The Zhou Changes often record small things, such as the upper nine of the Guī hexagram, "seeing a pig carrying mud," which is fragmented and numerous; although the words are fragmented and numerous, they each follow the appropriate position and structure of the line and hexagram, thus not exceeding their proper boundaries.

於稽其類，其衰世之意邪？有憂患而後作《易》，世衰則失得彌彰，爻繇之辭，所以明失得，故知衰世之意邪，稽，猶考也。

The text says: Examining the matters referred to, it is probably intended for a time of decline and disorder. Han Kangbo's commentary explains: It is precisely because of worries and troubles that the Zhou Changes were composed; when the world is in decline and disorder, gains and losses become more evident, and the line statements and oracle statements are used to clarify gains and losses, so we know that it contains the intention for a time of decline. "Kji" means examination.

[疏]正義曰：稽，考也。類，謂事類。然考校《易》辭事類，多有悔之憂虞，故云變亂之世所陳情意也。若盛德之時，物皆遂性，人悉歡娛，無累於吉凶，不憂於禍害。今《易》所論，則有“亢龍有悔”，或稱“龍戰于野”，或稱“箕子明夷”，或稱“不如西鄰之禴祭”，此皆論戰爭盛衰之理，故云“衰世之意”也。凡云“邪”者，是疑而不定之辭也。

Kong Yingda explains the meaning of the word "ji" in the phrase "ji qi lei" as "to examine and verify," and "lei" refers to categories of matters. He says that by examining the various kinds of matters mentioned in the line statements of the hexagrams in the Zhou Changes, a large proportion involve regret and fear, so the classic text says this expresses the sentiments of people in a time of disorder. If one were in an era of great virtue and prosperity, where all things fulfill their nature and people are happy and content, they would not be troubled by fortune and misfortune, nor would they worry about calamity approaching. But now, the Zhou Changes discuss such things as the top line of the Qian hexagram "A dragon soaring high brings regret," the top line of the Kun hexagram "A dragon fighting in the fields," the sixth line of the Mingyi hexagram "Jizi's obscured brightness," and the fifth line of the Ji Ji hexagram "The eastern neighbor sacrifices an ox, but the western neighbor offers a simple spring sacrifice." These all deal with the principles of warfare and rise and fall, so it is said that the text expresses the sentiments of a declining age. As for the final word "xie" at the end of the text, it is a particle expressing doubt and not making a definitive statement.

夫易彰往而察來，而微顯闡幽。易無往不彰，無來不察，而微以之顯，幽以之闡。闡，明也。 [疏]正義曰：“夫易彰往而察來”者，往事必載，是彰往也。來事豫占，是察來也。“而微顯闡幽”者，闡，明也。謂微而之顯，幽而闡明也。言《易》之所說，論其初微之事，以至其終末顯著也；論其初時幽闇，以至終末闡明也。皆從微以至顯，從幽以至明。觀其《易》辭，是微而幽闇也；演其義理，則顯見著明也。以體言之，則云“微顯”也；以理言之，則云“闡幽”，其義一也，但以體以理，故別言之。

The classic text says: The Zhou Changes can reveal the past and foresee the future, bringing out subtle things and explaining hidden ones. Han Kangbo explained: The principles of the Book of Changes have no past event that cannot be revealed, no future event that cannot be foreseen; subtle things become clear through it, and hidden things are explained through it; "explain" means to make clear. Kong Yingda further explained: What is meant by "revealing the past" is that past events are certainly recorded in the Book of Changes; what is meant by "foreseeing the future" is that future events can be divined in advance. As for "bringing out the subtle and explaining the hidden," "explain" is interpreted as "make clear," meaning moving from subtle to clear, from hidden to bright. This means that the Book of Changes discusses an event always starting from its initial subtle signs and proceeding to its final clear outcome, from its beginning hidden and unclear state to its final clear and distinct state, always moving from subtle to clear and from hidden to bright. Looking only at the words of the hexagrams and lines, they are concise and hidden; but once their meanings are explored, they become clear and evident. In terms of the wording, it is called "bringing out the subtle"; in terms of meaning, it is called "explaining the hidden"—both are essentially the same, only differing in that they are spoken of separately from the perspective of form and meaning, hence they are divided into two.

開而當名，辨物正言，斷辭則備矣。開釋爻卦，使各當其名也。理類辨明，故曰“斷辭”也。 [疏]正義曰：“開而當名”者，謂開釋爻卦之義，使各當所象之名，若乾卦當龍，坤卦當馬也。“辨物正言”者，謂辨天下之物，各以類正定言之。若辨健物，正言其龍；若辨順物，正言其馬，是辨物正言也。“斷辭則備矣”者，言開而當名，及辨物正言，凡此二事，決斷於爻卦之辭，則備具矣。

The classic text says: By explaining the hexagram and line statements so that their names correspond to their actual meanings, and by distinguishing things and properly naming them, the statements used to judge cases will be complete. Han Kangbo explained: The term 'open' refers to interpreting the line statements and hexagram meanings so that each line and hexagram corresponds to its appropriate name; once the principles and categories are clearly distinguished, it is called 'judgmental statements'. Kong Yingda further explained: 'Opening and matching names' means explaining the meanings of the hexagrams and lines so that each corresponds to the name it represents, for example, the hexagram Qian corresponds to 'dragon', and the hexagram Kun corresponds to 'horse'. 'Distinguishing things and properly naming them' means distinguishing all things in the world and properly naming them according to their categories: identifying something strong and vigorous, and properly naming it as 'dragon'; identifying something gentle and compliant, and properly naming it as 'horse'. 'Judgmental statements are complete' means that both 'opening and matching names' and 'distinguishing things and properly naming them' are ultimately judged by the statements of the hexagrams and lines, thus making everything complete.

其稱名也小，其取類也大。託象以明義，因小以喻大。 [疏]正義曰：“其稱名也小”者，言《易》辭所稱物名多細小，若“見豕負塗”“噬臘肉”之屬，是其辭碎小也。“其取類也大”者，言雖是小物，而比喻大事，是所取義類而廣大也。

The text says: The objects mentioned in The Zhou Changes are very specific and trivial, yet the meanings they represent are vast and profound. Han Kangbo explained: This uses concrete images to explain principles, and employs small things to illustrate great truths. Kong Yingda further elaborated: "Its names are small" refers to the fact that the terms mentioned in the Book of Changes are mostly trivial, such as the line "Seeing a pig covered in mud" in the Upper Nine of the Hexagram Guī, and "Biting dried meat" in the Sixth Trine of the Hexagram Shì. These expressions are all very minute. "Its categories are great" means that although the examples are small, they symbolize great matters, thus the scope of the meanings it encompasses is very broad.

其旨遠，其辭文，其言曲而中。變化無恆，不可為典要，故其言曲而中也。 [疏]正義曰：“其旨遠”者，近道此事，遠明彼事，是其旨意深。若“龍戰于野”，近言龍戰，乃遠明陰陽鬥爭、聖人變革，是其旨遠也。“其辭文”者，不直言所論之事，乃以義理明之，是其辭文飾也。若“黃裳元吉”，不直言得中居職，乃云黃裳，是其辭文也。“其言曲而中”者，變化無恆，不可為體例，其言隨物屈曲，而各中其理也。

The text says: Its meaning is profound, its words are eloquent, and its statements are indirect yet accurate. Han Kangbo explained: Because the changes discussed in the Book of Changes have no fixed pattern, they cannot be established as a fixed standard, so its statements are indirect and yet hit the mark. Kong Yingda further explained: "Its meaning is profound" means that what is spoken about near at hand refers to this matter, but what is spoken about far away explains that matter, thus its meaning is profound. For example, the line "The dragon fights in the fields" in the upper sixth line of the Qian hexagram, on the surface talks about the struggle of a dragon, but in reality it explains the conflict between yin and yang and the sage's renewal of the old and establishment of the new, which is the profound meaning. "Its words are eloquent" means that it does not directly state the matter being discussed, but instead points it out through the meaning and principles, so its words are ornate. For example, the line "The yellow garment is originally auspicious" in the fifth line of the Qian hexagram, does not directly state the idea of being in the center and fulfilling one's duty, but instead says "yellow garment," which is an eloquent expression. "Its statements are indirect yet accurate" means that since changes have no fixed form, they cannot be established as a fixed standard, so its statements are flexible and adapt to the situation, yet each one hits the mark.

其事肆而隱。事顯而理微也。 [疏]正義曰：其《易》之所載之事，其辭放肆顯露，而所論義理深而幽隱也。 因貳以濟民行，以明失得之報。貳則失得也，因失得以通濟民行，故明失得之報也。“失得之報”者，得其會則吉，乖其理則凶。 [疏]正義曰：“因貳以濟民行”者，貳，二也，謂吉凶二理。言易因自然吉凶二理，以濟民之行也，欲令趨吉而避凶，行善而不行惡也。“以明失得之報”者，言易明人行失之與得所報應也。失則報之以凶，得則報之以吉，是明失得之報也。

The text says: The events it records are clearly presented, but the principles it contains are deeply hidden. Han Kangbo explained: The matters are clearly visible, but the principles are concealed. Kong Yingda further explained: The events recorded in The Zhou Changes are expressed openly and clearly in words, but the principles discussed are subtle and hidden. The text then says: It uses the two aspects of good fortune and misfortune to assist people in their actions, to make clear the consequences of gain and loss. Han Kangbo explained: The term 'er' refers to the two aspects of loss and gain. By using these two aspects, people's actions are guided, so the consequences of gain and loss must be made clear. 'The consequences of gain and loss' refers to the fact that if actions are in harmony with principles, they bring good fortune; if they contradict principles, they bring misfortune. Kong Yingda further explained: 'By means of er to assist people's actions' refers to 'er' meaning 'two', referring to the two principles of good fortune and misfortune. It means that The Zhou Changes uses the natural principles of good fortune and misfortune to guide people's actions, urging them to seek good fortune and avoid misfortune. 'To make clear the consequences of gain and loss' means that The Zhou Changes explains the consequences of gain and loss in human actions: loss leads to misfortune, gain leads to good fortune.

[疏]正義曰：“《易》之興也”至“巽以行權”，此第六章。明所以作《易》，為其憂患故。作《易》既有憂患，須脩德以避患，故明九卦為德之所用也。 《易》之興也，其於中古乎？作《易》者，其有憂患乎？無憂患則不為而足也。

Kong Yingda first identified the section: from "The rise of the Book of Changes" to "Flexibility in the use of authority" is the sixth chapter of the Great Treatise, explaining that the reason for composing the Book of Changes is due to concern and distress. Since the Book of Changes was composed out of distress, one must cultivate virtue to avoid misfortune. Therefore, this chapter particularly selects nine hexagrams, explaining their respective uses in cultivating virtue. The following is the text: The rise of the Book of Changes was probably in the middle ancient times? The person who composed the Book of Changes was probably concerned with distress? Han Kangbo's commentary says: if there is no distress, doing nothing would be enough, and there would be no need to make efforts to compose it.

[疏]正義曰：“其於中古乎”者，謂《易》之爻卦之辭，起於中古。若《易》之爻卦之象，則在上古伏犧之時，但其時理尚質素，聖道凝寂，直觀其象，足以垂教矣。但中古之時，事漸澆浮，非象可以為教，又須繫以文辭，示其變動吉凶，故爻卦之辭，起於中古。則《連山》起於神農，《歸藏》起於黃帝，周《易》起於文王及周公也。此之所論，謂《周易》也。“作《易》者其有憂患乎”者，若無憂患，何思何慮，不須營作。今既作《易》，故知有憂患也。身既患憂，須垂法以示於後，以防憂患之事，故繫之以文辭，明其失得與吉凶也。其作《易》憂患，已於初卷詳之也。

Kong Yingda explains: The phrase "its origin is in the middle ancient times" refers to the production of the line statements in the Zhou Changes, which originated in the middle ancient period, not in the images of the hexagrams. The images of the hexagrams and lines were already present in the ancient times of Fuxi. However, at that time, people were simple and sincere, and the way of the sage was settled and quiet, so people could be taught directly by observing the images. In the middle ancient period, worldly affairs gradually became superficial and decadent, and relying solely on the images was no longer sufficient for teaching. Therefore, it was necessary to add textual explanations to indicate change and fortune and misfortune, so the line statements originated in the middle ancient period. According to this view, the Lianshan originated in the time of Shen Nong, the Guicang originated in the time of the Yellow Emperor, and the Zhou Changes originated in King Wen and the Duke of Zhou. Here the discussion is about the Zhou Changes. The phrase "the one who composed the Changes must have had worries" means that if there were no worries, with no thoughts and no concerns, there would be no need to make efforts to compose the Changes. Now that the Changes have been composed, it shows that the author had worries in his heart. Since he himself had worries, he left behind a rule to enlighten later generations, to prevent such worries, so he added textual explanations to clarify gain and loss, fortune and misfortune. Regarding the idea that the Changes were composed out of worry, this has already been discussed in detail in the first chapter of this book.

是故履，德之基也。基，所蹈也。 [疏]正義曰：以為憂患，行德為本也。六十四卦悉為脩德防患之事，但於此九卦，最是脩德之甚，故特舉以言焉，以防憂患之事。故履卦為德之初基。故為德之時，先須履踐其禮，敬事於上，故履為德之初基也。

The classic text says: Therefore, the "Gua of Walking" (Zhouyi, Book of Changes, Gua 11) is the foundation of virtue. Han Kangbo explained: "Foundation" refers to the place where one's feet are placed. Kong Yingda elaborated: precisely because one holds a sense of worry and caution, one must take cultivating virtue as the fundamental principle. All sixty-four hexagrams discuss matters of cultivating virtue and preventing calamities, but these nine hexagrams particularly emphasize cultivating virtue, hence they are specially highlighted to serve as a warning against worries and dangers. The "Gua of Walking" is the initial foundation of virtue because when cultivating virtue, one must first practice propriety and respectfully serve those in higher positions, so the "Gua of Walking" is where the journey of virtue begins.

謙，德之柄也。復，德之本也。夫動本於靜，語始於默，復者，各反其所始，故為德之本也。 [疏]正義曰：“謙，德之柄也”者，言為德之時，以謙為用，若行德不用謙，則德不施用，是謙為德之柄，猶斧刃以柯柄為用也。“復，德之本”者，言為德之時，先從靜默而來，復是靜默，故為德之根本也。

The text says: The "Qian" hexagram is the handle of virtue, and the "Fu" hexagram is the root of virtue. Han Kangbo explained: movement originates from stillness, speech begins with silence, and "Fu" refers to returning to one's original point, hence it is the root of virtue. Kong Yingda elaborated: "Qian, the handle of virtue" means that when cultivating virtue, one should use humility as the means. If virtue is practiced without humility, it cannot be effectively expressed, showing that humility is the handle of virtue, just as a斧 head requires a handle to exert force. "Fu, the root of virtue" means that cultivating virtue must first come from stillness, and the "Fu" hexagram precisely embodies the meaning of returning to its origin through stillness, hence it is the root of virtue.

恆，德之固也。固，不傾移也。 [疏]正義曰：言為德之時，恆能執守，始終不變，則德之堅固，故為德之固也。 損，德之脩也。益，德之裕也。能益物者，其德寬大也。 [疏]正義曰：“損，德之脩”者，行德之時，恆自降損，則其德自益而增新，故云“損，德之脩”也。謙者，論其退下於人；損者，能自減損於己，故謙、損別言也。“益，德之裕”者，裕，寬大也。能以利益於物，則德更寬大也。

The text says: The hexagram "Constant" represents the firmness of virtue. Han Kangbo's commentary explains: "Solid" means not tilting or shifting. Kong Yingda elaborates: When cultivating virtue, if one can always hold on firmly and remain unchanged, virtue becomes solid, so "Constant" is the firmness of virtue. The text then says: The hexagram "Loss" represents the cultivation of virtue, and the hexagram "Gain" represents the breadth of virtue. Han Kangbo explains: Those who can benefit others have certainly broad and vast virtue. Kong Yingda elaborates: "Loss, the cultivation of virtue" means that when practicing virtue, one often reduces oneself, and virtue thus increases day by day, hence it is called the cultivation of virtue. "Gain, the breadth of virtue" refers to "broad" meaning vastness. When one can benefit all things, virtue becomes even broader.

困，德之辨也。困而益明。 [疏]正義曰：若遭困之時，守操不移，德乃可分辨也。 井，德之地也。所處不移，象居得其所也。 [疏]正義曰：改邑不改井，井是所居之常處，能守處不移，是德之地也。言德亦不移動也。

The text says: The hexagram "Goon" (Obstruction) is about the discernment of virtue. Han Kangbo's commentary explains: When a person is in a difficult situation, their virtue becomes more evident. Kong Yingda elaborates: When encountering hardship, one who remains steadfast and unswerving in principle reveals the true nature and level of virtue. The text then continues: The hexagram "Well" is about the foundation of virtue. Han Kangbo's commentary explains: The position does not change, symbolizing dwelling in the proper place. Kong Yingda elaborates: The hexagram "Well" states "changing the city but not the well," meaning the village may change, but the well remains fixed. The well is a place of permanence; to remain steadfast in one's position is the foundation of virtue, implying that virtue itself is also unmovable.

巽，德之制也。巽，所以申命明制也。 [疏]正義曰：巽申明號令，以示法制。故能與德為制度也。自此已上，明九卦各與德為用也。 履，和而至。和而不至，從物者也。和而能至，故可履也。 [疏]正義曰：自此己下，明九卦之德也。言履卦與物和諧，而守其能至，故可履踐也。

The text says: The hexagram of Xun is about the cultivation of virtue. Han Kangbo's commentary explains: Xun is used to issue commands and clarify systems. Kong Yingda elaborates: Xun clarifies orders to make laws clear, thus providing systems and norms for virtue. The above passage discusses the role of each of the nine hexagrams in cultivating virtue. The text also says: The hexagram of Li is harmonious and can maintain its proper position. Han Kangbo's commentary explains: If one is only harmonious but cannot maintain its proper position, it is merely yielding to others; only when harmony is combined with maintaining one's proper position can it be called "Li." Kong Yingda elaborates: From here on, the discussion focuses on the virtues of each of the nine hexagrams. The hexagram of Li is harmonious in dealing with external things and can maintain its proper position, thus enabling one to practice virtue in action.

謙，尊而光。復，小而辨於物。微而辨之，不遠復也。 [疏]正義曰：“謙，尊而光”者，以能謙卑，故其德益尊而光明也。“復，小而辨於物”者，言復卦於初細微小之時，即能辨於物之吉凶，不遠速復也。 恆，雜而不厭。雜而不厭，是以能恆。 [疏]正義曰：言恆卦雖與物雜碎並居，而常執守其操，不被物之不正也。

The text says: The hexagram "Qian" becomes more respectful and humble, yet becomes more exalted, bright, and grand. The hexagram "Fu" can discern the nature of things even when the situation is subtle. Han Kangbo explained: Because it can discern at the very beginning, when things are still subtle, the initial line "Bu Yuan Fu" of the hexagram "Fu" says "Not far away from returning" — meaning it does not go far before returning. Kong Yingda elaborated: "Qian, respectful and bright," because being humble and respectful allows virtue to become even more exalted and bright. "Fu, small but discerning in things," means that the hexagram "Fu" can discern the fortune or misfortune of things even when they are just beginning and still subtle, thus enabling an early and quick return. The text also says: The hexagram "Heng" remains in a chaotic environment without becoming weary. Han Kangbo explained: Because it remains in chaos without weariness, it can endure. Kong Yingda elaborated: The hexagram "Heng" remains amidst miscellaneous and chaotic matters, yet always holds fast to its own virtue, not being tainted by the wrong influences of external things.

損，先難而後易。刻損以脩身，故先難也。身脩而無患，故後易也。 [疏]正義曰：先自減損，是先難也。後乃無患，是後易也。 益，長裕而不設。有所興為，以益於物，故曰長裕。因物興務，不虛設也。 [疏]正義曰：益是增益於物，能長養寬裕於物，皆因物性自然而長養，不空虛妄設其法而無益也。

The Classic says: The hexagram "Loss" comes first with difficulty and then with ease. Han Kangbo's commentary explains: By cutting back on oneself to cultivate virtue, the beginning is difficult; once one's character is cultivated, there are no further troubles, so later it becomes easy. Kong Yingda elaborates: First, self-restraint is the "difficulty"; later, being free from troubles is the "ease." The Classic also says: The hexagram "Increase" nourishes and broadens without being empty or artificial. Han Kangbo explains: By doing things that benefit all things, it is called "broad prosperity"; doing things according to the needs of things, without empty creation. Kong Yingda elaborates: "Increase" means adding benefit to things, which can nourish all things, making them prosperous and broad, and it does so by following the natural nature of things, without creating empty and useless methods.

因，窮而通。處窮而不屈其道也。 [疏]正義曰：言困卦於困窮之時，而能守節，使道通行而不屈也。 井，居其所而遷。改邑不改井，井所居不移，而能遷其施也。 [疏]正義曰：言井卦居得其所，恆住不移，而能遷其潤澤，施惠於外也。 巽，稱而隱。稱揚命令，而百姓不知其由也。 [疏]正義曰：言巽稱揚號令，而不自彰伐而幽隱也。自此已上，辨九卦性德也。

The text says: The hexagram "Gunn" (Confusion) is in a state of hardship but its path remains unobstructed — here the original text mistakenly reads "Yin" instead of "Gunn". Han Kangbo explains: Being in a state of hardship but not bending one's adherence to the right path. Kong Yingda elaborates: The hexagram "Gunn" discusses a person who remains steadfast in hardship, preserving integrity so that the right path can proceed without being obstructed. The text also says: The hexagram "Well" (Well) resides in its proper position and can extend its function. Han Kangbo explains: The hexagram "Well" says "changing the city but not the well," meaning the well's location does not change, yet its benefits can reach far away. Kong Yingda elaborates: The hexagram "Well" remains in its proper place, staying still, yet it can spread its nourishment outward, benefiting others. The text also says: The hexagram "Xun" (Wind) issues commands and decrees while remaining hidden. Han Kangbo explains: The commands are proclaimed and carried out, yet the people do not know their source. Kong Yingda elaborates: The hexagram "Xun" issues commands and decrees, yet does not boast, preferring to remain in obscurity. The above passage clarifies the nature, character, and virtue of these nine hexagrams.

履以和行。謙以制禮。復以自知。求諸已也。 [疏]正義曰：“履以和行”者，自此以下，論九卦各有施用而有利益也。言履者以禮敬事於人，是調和性行也。“謙以制禮”者，性能謙順，可以裁制於禮。“復以自知”者，既能返復求身，則自知得失也。

The text says: "The hexagram 'Xu' is used to harmonize actions, 'Qian' to regulate propriety, and 'Fu' to understand one's own gains and losses." Han Kangbo explained: "What is meant by self-awareness is to seek it from within oneself." Kong Yingda elaborated: "Xu harmonizes actions"—from here on, it discusses the nine hexagrams each having their own applications that benefit people. "Xu is about treating others with propriety and respect, thus harmonizing one's own nature and behavior." "Qian regulates propriety" means that when one's nature is humble and gentle, it can serve as a basis for establishing propriety. "Fu leads to self-awareness" means that when one can return to examine oneself, one naturally becomes aware of one's gains and losses.

恆以一德。以一為德也。 [疏]正義曰：恆能終始不移，是純一其德也。 損以遠害。止於脩身，故可以遠害而已。 [疏]正義曰：自降損脩身，無物害已，故遠害也。 益以興利。困以寡怨。困而不濫，無怨於物。 [疏]正義曰：“益以興利”者，既能益物，物亦益己，故興利也。“困以寡怨”者，遇困，守節不移，不怨天，不尤人，是無怨於物，故寡怨也。

The text says: "The hexagram of Constancy" is used to focus on one's virtue. Han Kangbo's commentary explains: "By focusing on one's virtue, one can maintain it." Kong Yingda elaborates: "The hexagram of Constancy can remain steadfast without change, thus preserving virtue in a pure and single manner." The text says: "The hexagram of Loss" is used to distance oneself from calamity. Han Kangbo's commentary explains: "By focusing on self-cultivation, one can thus distance oneself from calamity." Kong Yingda elaborates: "By self-restraint to cultivate oneself, external things cannot harm oneself, thus enabling one to avoid calamity." The text says: "The hexagram of Gain" is used to promote benefit, and "The hexagram of Difficulty" is used to reduce resentment. Han Kangbo's commentary explains: "By remaining upright in hardship without indulgence or transgression, one has no resentment towards external things." Kong Yingda elaborates: "The hexagram of Gain promoting benefit" means that one can benefit others, and in return, others also benefit oneself, thus promoting benefit. "The hexagram of Difficulty reducing resentment" means that even when encountering hardship, one remains steadfast and unswerving, not resenting heaven or blaming others, thus having no resentment towards external things, and thus resentment is reduced.

井以辯義。施而無私，義之方也。 [疏]正義曰：井能施而無私，則是義之方所，故辨明於義也。 巽以行權。權反經而合道，必合乎巽順，而後可以行權也。 [疏]正義曰：巽順以。既能順時合宜，故可以權行也。若不順時制變，不可以行權也。

The text says: The hexagram "Well" is used to clarify righteousness. Han Kangbo's commentary explains: Giving without selfishness is precisely where righteousness lies. Kong Yingda elaborates: Well water is given to all people without partiality, thus it is the place of "righteousness," so the hexagram "Well" can help people understand righteousness. The text says: The hexagram "Wind" is used for flexibility and adaptability. Han Kangbo's commentary explains: What is called "flexibility" is acting against conventional methods but in accordance with the Dao; one must conform to the flexibility of "Wind" before one can act flexibly. Kong Yingda elaborates: The hexagram "Wind" represents flexibility. The original text has a missing character. If one can adapt to circumstances and suit the situation, then one can act flexibly; if one cannot adapt to circumstances and establish flexible measures, then one cannot act flexibly.

[疏]正義曰：“《易》之為書”至“思過半矣”，此第七章。明《易》書體用也。 《易》之為書也不可遠，擬議而動，不可遠也。 [疏]正義曰：“不可遠”者，言《易》書之體，皆仿法陰陽，擬議而動，不可遠離陰陽物象而妄為也。

Kong Yingda first identified the section: from "The Book of Changes" to "thinking over half of it" is the seventh chapter of the Great Treatise, discussing the structure and function of the Book of Changes. The following is the text: The Book of Changes is something that cannot be separated from. Han Kangbo's commentary says: all things should be compared and considered before taking action, hence it cannot be separated from it. Kong Yingda elaborates: "Not being distant" means that the structure of the Book of Changes is always based on yin and yang. People should compare and consider before taking action, and cannot act recklessly without referring to the images of yin and yang.

為道也屢遷，變動不居，周流六虛，六虛，六位也。 [疏]正義曰：“其為道也屢遷”者，屢，數也。言易之為道，皆法象陰陽，數數遷改，若《乾》之初九則“潛龍”，九二則“見龍”，是屢遷也。“變動不居”者，言陰陽六爻，更互變動，不恆居一體也。若一陽生為復，二陽生為臨之屬是也。“周流六虛”者，言陰陽周遍，流動在六位之虛。六位言“虛”者，位本無體，因爻始見，故稱“虛”也。

The text says: "It as the Way, repeatedly changes, moves without stopping, and circulates throughout the six empty positions." Han Kangbo explained: "The six empty positions" refer to the six lines of a single hexagram. Kong Yingda further explained: "Its nature as the Way is repeatedly changing," where "repeatedly" means frequently, indicating that the Way of the Book of Changes is everywhere based on yin and yang, changing repeatedly, for example, the first line of the Qian hexagram is "the hidden dragon," but by the second line it becomes "the appearing dragon," which is an example of repeated change. "Moving without staying" means that yin and yang interact and change among the six lines, not remaining fixed in one form, for example, one yang gives rise to the Fu hexagram, two yangs give rise to the Lin hexagram, and so on. "Circulating through the six empty positions" means that yin and yang flow throughout the six lines; the six positions are called "empty" because the lines themselves have no substance, and only when the line is drawn do they become visible, hence they are called "empty."

上下無常，剛柔相易，不可為典要。不可立定準也。 [疏]正義曰：“上下無常”者，初居一位，又居二位，是上無常定也。既窮上位之極，又下來居於初，是上下無常定也。若九月剝卦，一陽上極也，十一月，一陽下來歸初也。“剛柔相易，不可為典要”者，言陰陽六爻，兩相交易，或以陰易陽，或以陽易陰，或在初位相易，在二位相易，六位錯綜上下，所易皆不同，是不可為典常要會也。 唯變所適。變動貴於適時，趣舍存乎會也。 [疏]正義曰：言剛柔相易之時，既無定準，唯隨應變之時所之適也。

The text says: The movement of the lines has no fixed pattern, the strong and the weak alternate, and there is no established standard. Han Kangbo explained: It is impossible to set down a fixed rule. Kong Yingda elaborated: "Up and down have no constant position" means that the same line may be in the first position at one time and the second position at another, rising without a fixed place; when it reaches the highest position, it then descends back to the first position, so there is no fixed place for up and down. For example, in the month of September, the hexagram "Bao" has one yang line rising to its peak, but in the month of November, the hexagram "Fu" has that same yang line descending back to the first position. "The strong and the weak alternate, and cannot be established as a standard" means that the yin and yang lines alternate in pairs, sometimes yin replacing yang, sometimes yang replacing yin, sometimes exchanging at the first position, sometimes at the second, and the six lines alternate up and down in various ways, so there is no fixed standard. The text also says: everything follows the movement of change. Han Kangbo explained: Change is valuable when it conforms to the appropriate time, and taking or rejecting depends on the meeting of the right moment. Kong Yingda elaborated: since the alternation of strong and weak has no fixed standard, it can only follow the right moment and go where it should.

其出入以度，外內使知懼，明出入之度，使物之外內之戒也。出入尢行藏，外內尢隱顯。遯以遠時為吉，豐以幽隱致凶，漸以高顯為美，明夷以處昧利貞，此外內之戒也。 [疏]正義曰：“其出入以度”者，出入尢行藏也。言行藏各有其度，不可違失於時，故韓氏云豐以幽隱致凶，明夷以處昧利貞，是出入有度也。“外內使知懼”者，外內尢隱顯，言欲隱顯之人，使知畏懼於易也。若不應隱而隱，不應顯而顯，必有凶咎，使知畏懼凶咎而不為也。

The text says: Going out and coming in both conform to proper conduct, whether in the outer world or within, they make people aware of caution. Han Kangbo explained: The Book of Changes clarifies the proper conduct of going out and coming in, making people understand the caution needed in both external and internal matters; "going out and coming in" is like taking office and withdrawing from the world, "external and internal" is like being hidden and being prominent. The Dùn hexagram is auspicious because it involves withdrawing from affairs, the Fēng hexagram brings misfortune due to excessive concealment, the Jiān hexagram is good because it gradually rises, and the Míng Yí hexagram is favorable for upholding righteousness in a dark age—these are the rules for dealing with external and internal matters. Kong Yingda further explained: "Going out and coming in with measure" refers to taking office and withdrawing from the world, meaning that both actions have their proper limits and should not be violated; thus, Han Kangbo used the Fēng hexagram as an example of misfortune caused by excessive concealment and the Míng Yí hexagram as an example of benefiting from upholding righteousness in darkness to illustrate that going out and coming in have their proper conduct. "External and internal making people aware of fear" refers to external and internal as being hidden and being prominent, meaning that anyone who wishes to be hidden or prominent should be made to fear the principles of the Book of Changes: if one hides when they should not or becomes prominent when they should not, they will certainly bring misfortune, hence making people fear misfortune and avoid such actions.

又明於憂患與故。故，事故也。 [疏]正義曰：故，事故也。非但使人隱顯知懼，又使人明曉於憂患並與萬事也。 無有師保，如臨父母。安而不忘危，存而不忘亡。終日乾乾，不可以怠也。 [疏]正義曰：言使人畏懼此易，歸行善道，不須有師保教訓，恆常恭敬，如父母臨之，故云“如臨父母也”。

The text says: The Book of Changes also makes people understand worries and events. Han Kangbo's commentary explains: "Gu" means events. Kong Yingda further explains: "Gu" refers to events, meaning that the Book of Changes not only makes people feel fear in the interplay of concealment and revelation, but also makes them clearly understand worries and various changes. The text also says: Although there is no teacher or nurse to guide, it is as if parents are present. Han Kangbo's commentary explains: This refers to being mindful of danger even in times of peace, and remembering the possibility of downfall even when things are thriving, working diligently all day and never relaxing for a moment. Kong Yingda further explains: This refers to people respecting the principles of the Book of Changes, naturally inclining towards goodness, without needing teachers or nurses to instruct them. Their hearts remain respectful, as if their parents were right there, hence the saying "as if parents were present."

初率其辭而揆其方，既有典常。能循其辭以度其義，原其初以要其終，則唯變所適，是其常典也。明其變者，存其要也，故曰“苟非其人，道不虛行”。 [疏]正義曰：“初率其辭而揆其方”者，率，循也。揆，度也。方，義也。言人君若能初始依循其《易》之文辭，而揆度其易之義理，則能知易有典常也，故云“既有典常”。易雖千變萬化，不可為典要，然循其辭，度其義，原尋其初，要結其終，皆唯變所適，是其常典也。言惟變是常，既以變為常，其就變之中，剛之與柔相易，仍不常也。故上云“不可為典要”也。

The text says: If one begins by following the line statements of the hexagrams to explore their meaning, one will find that the Book of Changes has its own constant principles. Han Kangbo explained: If one follows the words to measure their meaning, traces back to the beginning to reach the end, then "only adapting to change" itself is its constant principle; those who understand change have grasped its essence, so the text later says, "If one is not such a person, the Way will not be carried out without cause." Kong Yingda further explained: "Initially following its statements and measuring its meaning," "following" means adhering to, "measuring" means estimating, and "meaning" refers to the principles. This means that if a ruler can initially follow the words of the Book of Changes and estimate its principles, he will understand that the Book of Changes has its own constant principles, hence saying "there are established principles." Although the Book of Changes may change in myriad ways and cannot be fixed into a set outline, yet by following its words, estimating its meaning, tracing back to its beginning and summarizing its end, everything returns to "adapting to change"—this is its constant principle. So it is said that change is the constant, yet within this change, yin and yang alternate, yet there is no fixed rule, hence the text earlier says "it cannot be taken as a fixed standard."

苟非其人，道不虛行。 [疏]正義曰：言若聖人，則能循其文辭，揆其義理，知其典常，是易道得行也；若苟非通聖之人，則不曉達易之道理，則易之道不虛空得行也。言有人則易道行，若無人則易道不行，無人而行，是虛行也。必不如此，故云“道不虛行”也。

The text says: If it is not such a person, the Way will not be carried out on its own. Kong Yingda explains: If it is a sage, he can follow the words, grasp the meaning, and understand the constant principles, thus the Way of the Book of Changes can be promoted. If it is not a person who is enlightened and wise, he cannot comprehend the principles of the Book of Changes, and the Way of the Book of Changes will not be carried out on its own. When there is a suitable person, the Way of the Book of Changes can be realized; when there is no such person, the Way of the Book of Changes cannot be realized. If one says that the Way can be carried out without a person, that would be 'empty practice'—in reality, it is not like that, so it is said 'the Way does not proceed in vain.'

《易》之為書也，原始要終，以為質也。質，體也。卦兼終始之義也。 [疏]正義曰：此以下亦明《易》辭體用，尋其辭，則吉凶可以知也。“原始要終，以為質”者，質，體也。言《易》之為書，原窮其事之初始，乾“初九，潛龍勿用”，是原始也；又要會其事之終末，若“上九亢龍有悔”，是要終也。言《易》以原始要終，以為體質也，此“潛龍”、“亢龍”，是一卦之始終也。諸卦亦然，若大畜初畜而後通，皆是也。亦有一爻之中原始要終也。故《坤》卦之初六“履霜，堅冰至”，履霜，是原始也；“堅冰至”，是要終也。

The text says: The book of The Zhou Changes (I Ching) originates the beginning of things and summarizes their end, using this as its fundamental principle. Han Kangbo explained: "Quality" refers to the body; within a single hexagram, both the beginning and the end are included. Kong Yingda further explained: From here on, it is also discussing the structure and function of the divination texts—by examining their words, one can discern fortune or misfortune. The term "original beginning and final end, taken as quality" refers to the fundamental principle, meaning that the book of The Zhou Changes must thoroughly investigate the beginning of a matter, such as the first line of the Qian hexagram, "The Hidden Dragon Does Not Act," which originates the beginning; and also summarize the end of a matter, such as the top line of the Qian hexagram, "The Exalted Dragon Has Regret," which concludes the end. The Zhou Changes uses "original beginning and final end" as its fundamental structure. Here, "The Hidden Dragon" and "The Exalted Dragon" represent the beginning and the end of a single hexagram; other hexagrams are similar, for example, the Da Xu hexagram first restrains and then becomes unimpeded, which also belongs to this category. There are also cases where a single line contains both the beginning and the end, such as the first line of the Kun hexagram, "Treading Frost, Hard Ice Comes": "Treading Frost" originates the beginning, while "Hard Ice Comes" summarizes the end.

六爻相雜，唯其時物也。爻各存乎其時。物，事也。 [疏]正義曰：物，事也。一卦之中，六爻交相雜錯，唯各會其時，唯各主其事。若《屯》卦初九“盤桓利居貞”，是居貞之時，有居貞之事。六二，“屯如邅如”，是乘陽屯邅之時，是有屯邅之事也。略舉一爻，餘爻仿此也。

The text says: The six lines of a hexagram are intermingled with each other, each expressing the time and affairs corresponding to its position. Han Kangbo explained: Each line is connected to the time it occupies, and "wu" here refers to "affairs." Kong Yingda further stated: "Wu" is interpreted as "affairs." Within a single hexagram, the six lines are intertwined and mixed, each converging on its own time, and each responsible for its own affairs. For example, in the hexagram Zun (Sprouting), the line Choujiu ("Hesitating, advantageous to stay and be steadfast") refers to a time when one should remain steady and be resolute, thus involving the affair of staying steady and being resolute; the line Liuer ("Difficult and wandering") refers to a time of encountering a strong yang and hesitating, thus involving the affair of hesitating. Here only a couple of lines are cited as examples, and the rest can be inferred similarly.

其初難知，其上易知，本末也。初辭擬之，卒成之終。夫事始於微而後至於著。初者，數之始，擬議其端，故難知也。上者，卦之終，事皆成著，故易知也。 [疏]正義曰：“其初難知”者，謂卦之初始，起於微細，始擬議其端緒，事未顯著，故難知也。“其上易知”者，其上謂卦之上爻，事巳終極，成敗巳見，故易知也。上雲其上，則其初宜云下也。初既言初，則上應稱末，互文也。以《易經》爻辭言初言上，故此從《經》文也。

The text says: The first line is difficult to understand, while the top line is easy to understand; this is the distinction between origin and conclusion. The statement of the first line merely indicates its beginning, while the statement of the top line represents the completion of the matter. Han Kangbo explained: All things begin subtly and then become evident. The first line is the starting point of the hexagram, and can only be roughly compared to its beginning, hence it is difficult to know. The top line is the conclusion of the hexagram, and since all matters have already taken shape and become apparent, it is easy to know. Kong Yingda further explained: "Its beginning is difficult to know" refers to the beginning of the hexagram, which starts subtly and only begins to be compared with its initial aspects; since the matter has not yet become evident, it is difficult to know. "Its top is easy to know" refers to the top line of the hexagram, where the matter has reached its end, and success or failure has already been revealed, hence it is easy to know. Since the term "top" is used above, the term "bottom" should logically be used below; since the term "beginning" is used here, its counterpart should be "end." This is a method of alternating expression. Because the "Yao Ci" of the "Book of Changes" has always used the terms "initial" and "top," this passage follows the terminology used in the text.

“本末也”者，其初難知是本也，其上易知，是末也。以事本，故難知；以事末，故易知，故云“本末也”。“初辭擬之”者，覆釋“其初難知”也。以初時以辭擬議其始，故難知也。“卒成之終”者，覆釋“其上易知”也。言上是事之卒了，而成就終竟，故易知也。

Kong Yingda continued to explain: the term "benmo" refers to the first line, which is difficult to know, as the beginning, and the top line, which is easy to know, as the end. Because it is at the fundamental part of the matter, it is difficult to know; because it is at the end part of the matter, it is easy to know, hence called "benmo." The phrase "chu ci ni zhi" is a retrospective explanation of "qi chu nan zhi": at the time of the first line, one can only use words to compare with the beginning of the matter, hence it is difficult to know. The phrase "zu cheng zhi zhong" is a retrospective explanation of "qi shang yi zhi": the top line is the conclusion of the matter, which has already been completed to the end, hence it is easy to know.

若夫雜物撰德，辯是與非，則非其中爻不備。噫亦要存亡吉凶，則居可知矣。知者觀其彖辭，則思過半矣。夫彖者，舉立象之統，論中爻之義，約以存博，簡以兼眾，雜物撰德，而一以貫之。形之所宗者道，眾之所歸者一。其事彌繁，則愈滯乎形；其理彌約，則轉近乎道。彖之為義，存乎一也。一之為用，同乎道矣。形而上者，可以觀道，過半之益，不亦宜乎。

The text says: As for blending various things and compiling many virtues, distinguishing right from wrong, this cannot be fully accomplished without the middle lines. Alas, to determine existence and non-existence, fortune and misfortune, one can simply sit and know it; a wise person merely looks at the彖 (tomb) discourse, and his thoughts and insights surpass half of the matter. Han Kangbo explained: The彖 discourse presents the general outline of establishing images, discussing the meaning of the middle lines, using simplicity to encompass vastness, using brevity to include multiplicity, and uniting diverse images and compiled virtues into one principle. The things of form revere "the Dao," while numerous things converge toward "one." The more complex the phenomena, the more they are hindered by form; the more concise the principles, the closer they approach the Dao. The meaning of the彖 discourse lies in this "one"; and the function of "one" is precisely the same as the Dao. To look from the transcendental level, one can glimpse the nature of the Dao and gain the benefit of "thinking over half," is it not natural?

[疏]“若夫”至“過半矣”。正義曰：“若夫雜物撰德，辨是與非，則非其中爻不備”者，言雜聚天下之物，撰數眾人之德，辨定是之與非，則非其中之一爻，不能備具也。謂一卦之內，而有六爻，各主其物，各數其德，欲辨定此六爻之是非，則總歸於中爻，言中爻統攝一卦之義多也。若非中爻，則各守一爻，不能盡統卦義，以中爻居一無偏，故能統卦義也。

Kong Yingda explains the passage from "If only" to "more than half." He says, "If one is to gather miscellaneous things and compile virtues, to distinguish right from wrong, then without the central line, it is not complete." This means that to collect all things under heaven and list the virtues of people one by one, to determine what is right and what is wrong, one must rely on the central line, otherwise it would be incomplete. Within a single hexagram there are six lines, each line governing one thing and accounting for one virtue. To judge the right and wrong of these six lines, ultimately it all comes down to the central line, because the central line encompasses the meaning of the entire hexagram most comprehensively. If it is not the central line, then each line can only govern itself, and cannot encompass the meaning of the entire hexagram. The central line stays in the middle, holds fast to one position, and does not lean toward either side, thus being able to encompass the meaning of the entire hexagram.

尤《乾》之九二“見龍在田，利見大人”，九五“飛龍在天，利見大人”，是總攝乾卦之義也。乾是陽長，是行利見大人之時。二之與五，統攝乾德。又《坤》之六二云“直方大”，攝坤卦地道之義。六五“黃裳元吉”，亦統攝“坤”之臣道之義也。“噫亦要存亡吉凶，則居可知矣”者，噫者，發聲之辭。卦爻雖眾，意義必在其中爻，噫乎發嘆，要定或此卦存之與亡，吉之與凶，但觀其中爻，則居然可知矣。謂平居自知，不須營為也。“知者觀其彖辭，則思過半矣”者，彖辭，謂文王卦下之辭。言聰明知達之士，觀此卦下彖辭，則能思慮有益以過半矣。

Kong Yingda then gave examples: for instance, in the Qian hexagram, the line nine in the second, "Seeing the dragon in the field, advantageous to see a great man," and the line nine in the fifth, "The dragon flying in the heavens, advantageous to see a great man," together summarize the meaning of the entire Qian hexagram. The Qian hexagram discusses the growth of yang energy, which is precisely the time when it is advantageous to "see a great man," and the two middle lines, nine in the second and nine in the fifth, encompass the virtue of Qian. Similarly, in the Kun hexagram, the line six in the second says "Straight, square, great," which summarizes the meaning of the earth's path in the Kun hexagram; and the line six in the fifth, "Yellow garment and original good fortune," also encompasses the meaning of the way of a minister in the Kun hexagram. As for "Ah, also concerning survival and death, good fortune and misfortune, then the situation is known," the "Ah" is an exclamation. Although a hexagram may have many lines, its meaning must fall upon the middle lines; within a single sigh, to determine whether the hexagram signifies survival or destruction, good fortune or misfortune, one need only look at its middle lines, and the meaning will be clear. The phrase "the situation is known" means that when things are peaceful and nothing is happening, one already has a clear understanding in mind, without needing to make efforts to seek it. As for "the wise observe the zhuang ci, and their thoughts are more than half complete," the "zhuang ci" refers to the words attached below each hexagram by King Wen. It means that a wise and enlightened person who looks at the zhuang ci of a hexagram will gain more than half of the understanding through contemplation.

○注“夫彖者”至“近乎道”。○正義曰：“夫彖者，舉立象之統”者，謂文王卦下彖辭，舉明立此卦象之綱統也。云：“論中爻之義”者，言彖辭論量此卦中爻義意也。“舉立象之統”者，若《屯》卦彖云“利貞”，夫子釋云：“動於險中，大亨”。貞者，是舉立象之統也。論“中爻之義”者，若《蒙》卦云“蒙，亨”、“初筮告”，注云：“能為初筮，其唯二乎？”是《彖》云“初筮”，其在九二，是論中爻之義也。

Kong Yingda then explained Han Kangbo's commentary from "Fu Tu者" to "hun jin dao." He said, "Fu Tu refers to the summary of the established image," meaning that the Tu statements under each hexagram in the Wen Wang system point out and clarify the general principle of the image established for that hexagram. The phrase "discussing the meaning of the middle line" refers to the Tu statement analyzing and explaining the meaning of the middle line in that hexagram. First, "summarizing the established image": for example, the Tu statement of the Zun hexagram mentions "li zhen," and Confucius in the Tu commentary explains it as "movement in the dangerous center, great prosperity through uprightness," which is to present the general principle of the established image. Next, "discussing the meaning of the middle line": for example, the statement of the Meng hexagram says "Meng, prosperity" and "initial divination reveals," and Wang Bi's commentary says, "Only nine two can bear the responsibility of initial divination," — the Tu statement's mention of "initial divination" falls on the middle line nine two, which is discussing the meaning of the middle line.

云“約以存博，簡以兼眾”者，唯舉中爻，是約是簡；存備六爻之義，是存博兼眾也。云“雜物撰德，而一以貫之”者，一卦六爻，雜聚諸物，撰數諸德，而用一道以貫穿之，一謂中爻也。以其居中，於上於下，無有偏二，故稱一也。“其事彌繁，則愈滯乎無形”者，愈，益也。滯，謂陷滯也。若事務彌更繁多，則轉益滯陷於形體，言處處妨礙也。云“其理彌約，則轉近乎道”者，若理能簡約則轉，轉附近於道，道以約少，無為之稱，故少則近於道也。

Kong Yingda continues to explain Han's commentary, saying "approximation preserves breadth, simplicity encompasses multiplicity," meaning that by citing only the middle line, this is "approximation" and "simplicity"; yet the meaning of the six lines is fully preserved through this, which is "preserving breadth" and "encompassing multiplicity." He explains "a mixture of things is composed of virtue, and all are unified by one principle," referring to the fact that a single hexagram with six lines gathers together various images and virtues, yet they are unified by a single principle. This "one" refers to the middle line; because it is in the center and unbiased, it does not favor either above or below, hence it is called "one." He explains the sentence "when affairs become more complex, they become more entangled in form," where "more" means even more, and "entangled" means being trapped and obstructed: the more complex the affairs, the more they become trapped in form, leading to obstacles everywhere. He explains the sentence "when the principle becomes more simple, it approaches the Dao more closely": if the principle can become simpler, it gradually approaches the Dao; since the Dao is named for its simplicity and non-action, the more simple it becomes, the closer it approaches the Dao.

[疏]正義曰：“二與四”至“易之道也”，此第八章也。明諸卦二、三、四、五爻之功用，又明三才之道，並明《易》興之時，總贊明易道之大也，各隨文釋之。 二與四同功，同陰功也。而異位，有內外也。其善不同，二多譽，二處中和，故多譽也。四多懼，近也。位逼於君，故多懼也。柔之為道，不利遠者，其要無咎，其用柔中也。四之多懼，以近君也，柔之為道，須援而濟，故有不利遠者。二之能無咎，柔而處中也。

Kong Yingda first identified the section: from "Two and Four" to "the way of the Book of Changes" is the eighth chapter of the Great Treatise, discussing the functions of the second, third, fourth, and fifth lines of each hexagram, and also explaining the three elements, and indicating the time when the Book of Changes arose, generally praising the great nature of the way of the Book of Changes. The following is the text: the functions of the second and fourth lines are the same but their positions differ, and their virtues are not the same: the second line is often praised, while the fourth line is often feared; the way of yin and flexibility is not beneficial when distant from support, but the second line's essence is to have no faults, because it uses flexibility and is in the center. Han Kangbo explained sentence by sentence: the so-called "same function" refers to the function of the yin position; the so-called "different position" refers to the distinction between the inner trigram and the outer trigram. The second line is in a central and upright position, so it is often praised; the fourth line is close to the position of the ruler, and its position is near the sovereign, so it is often feared. The fourth line is often feared because it is close to the sovereign; the way of yin and flexibility requires support and assistance to accomplish things, so it is said to be disadvantageous when distant. The second line can have no faults because it is both flexible and in the center.

[疏]正義曰：“柔之為道，不利遠”者，此覆釋上“四多懼”之意。凡陰柔為道，當須親附於人以得濟。今乃遠其親援，而欲上逼於君，所以多懼。其不宜利於疏遠也。“其要無咎，其用柔中”者，覆釋上“二多譽”也。言二所多譽者，言二所以要會，無罪咎而多譽也。所以然者，以其用柔而居中也。

Kong Yingda explains: "The way of flexibility is not conducive to being distant" is a return to explain the previous statement "the fourth line is often fearful." All things related to the soft and flexible must rely on others to achieve success; now the fourth line is distant from those who can support it and instead approaches the position of the ruler, hence there is much fear—this shows that it is not appropriate to be distant from what one relies upon. "Its essential nature is without blame, its use is flexible and moderate" is a return to explain the previous statement "the second line is often praised." The reason the second line is often praised is that its essential nature is without blame and thus receives much praise; this is because it is flexible and moderate in nature and occupies the central position.

三與五同功，同陽功也。而異位，有貴賤也。三多凶，五多功，貴賤之等也。其柔危，其剛勝邪？三、五陽位，柔非其位，處之則危，居以剛健，勝其任也。夫所貴剛者，閒邪存誠，動而不違其節者也。所貴柔者，含弘居中，順而不失其貞者也。若剛以犯物，則非剛之道；柔以卑佞，則非柔之義也。

The text says: The third line and the fifth line have the same function but differ in their positions; the third line is often dangerous, while the fifth line tends to bring achievements, reflecting the difference in rank and status; if a yao is occupied by a yin line, it is dangerous, but if it is occupied by a yang line, it can be handled properly? Han Kangbo's commentary explains: The term "same function" refers to both being yang lines; the term "different positions" refers to the distinction between high rank and low rank. Both the third and fifth lines are yang positions, and yin and softness are not suitable for them, so if they are placed there, it is dangerous; only by using strong and vigorous virtue can one bear the responsibility. The value of "yang" lies in preventing evil thoughts, cultivating sincerity, acting without violating propriety; the value of "yin" lies in包容 and tolerance, staying centered without bias, being gentle without losing one's sincerity. If one relies on yang to invade others, that is not the proper way of yang; if one relies on yin to be submissive and fawning, that is not the true meaning of yin.

[疏]正義曰：“貴賤之等，其柔危，其剛勝邪”者，此釋“三與五同功”之義，五為貴，三為賤，是貴賤之等也。此並陽位，若陰柔處之則傾危，陽剛處之則克勝其任，故云“其柔危，其剛勝”也。諸本“三多凶五多功”之下，皆有注，今定本無也。三居下卦之極，故多凶。五居中處尊，故多功也。

Kong Yingda explains: "The distinction between high and low status, the danger of softness, and the strength of firmness" refers to the principle that the third and fifth lines have the same function. The fifth line is considered noble, while the third is considered humble, thus establishing the hierarchy of nobility and humility. Both the third and fifth lines are yang positions; if occupied by yin and softness, they will be dangerous, but if occupied by yang and firmness, they will be capable, hence the saying "the soft is dangerous, the firm is victorious." He also points out differences in the versions: all transmitted editions below the phrase "the third line is often凶 (dangerous) and the fifth line is often功 (achievements)" include a passage of commentary, but the current standard edition does not. In terms of reasoning, the third line is at the top of the lower trigram, hence often encountering danger; the fifth line is in the central position and holds a high status, hence often achieving success.

《易》之為書也，廣大悉備，有天道焉，有人道焉，有地道焉，兼三材而兩之，故六。六者非它也，三材之道也。《說卦》備矣。 [疏]正義曰：“《易》之為書”至“吉凶生焉”。此節明三材之義，六爻相雜之理也。“六者非他，三材之道也”者，言六爻所效法者，非更別有他義，唯三材之道也。

The text says: The book of The Zhou Changes is vast and comprehensive, containing heavenly ways, human ways, and earthy ways. It integrates the three principles of heaven, earth, and humanity, pairing each with two lines, thus forming six lines. The six lines are not anything else, but simply the ways of the three principles. Han Kangbo's commentary explains: this meaning is thoroughly discussed in The Discourse on the Trigrams. Kong Yingda further explains: from "The book of The Changes" to "auspicious and ominous outcomes arise," this passage clarifies the meaning of the three principles and the principle of the interweaving of the six lines. The phrase "the six are not other than the ways of the three principles" means that the six lines do not refer to anything else, but simply the ways of the three principles of heaven, earth, and humanity.

道有變動，故曰爻，爻有等，故曰物。等，類也。乾，陽物也。坤，陰物也。爻有陰陽之類，而後有剛柔之用，故曰“爻有等，故曰物”。 [疏]正義曰：“道有變動，故曰爻”者，言三材之道，既有變化而移動，故重畫以象之，而曰爻也。“爻有等，故曰物”者，物，類也。言爻有陰陽貴賤等級，以象萬物之類，故謂之物也。

The text says: "The Dao has change and movement, so it is called a yao; yao has order, so it is called things." Han Kangbo explained: "Order" refers to category. The trigram Qian represents a yang thing, and the trigram Kun represents a yin thing; yao first has the category of yin and yang, then it has the function of hardness and softness. Therefore, it is said, "Yao has order, so it is called things." Kong Yingda further explained: "The Dao has change and movement, so it is called yao" means that the Dao of heaven, earth, and humanity has change and transformation, so lines are drawn repeatedly to symbolize it, hence called "yao." "Yao has order, so it is called things" refers to "things" as a category, meaning yao has the order of yin and yang, and of honor and disgrace, used to symbolize the categories of all things, hence called "things."

物相雜，故曰文。剛柔交錯，玄黃錯雜。 [疏]正義曰：言萬物遞相錯雜，若玄黃相間，故謂之文也。 文不當，故吉凶生焉。 [疏]正義曰：若相與聚居，間雜成文，不相妨害，則吉凶不生也。由文之不當，相與聚居，不當於理，故吉凶生也。

The text says: Things are intermingled with each other, hence it is called "wen" (pattern). Han Kangbo explained: The yao (lines) of yang and yin alternate and intermingle, like black and yellow interwoven. Kong Yingda elaborated: This refers to the intricate intermingling of all things, similar to black and yellow interwoven, hence it is called "wen." The text also says: When the pattern is not in the proper position, good and bad fortune arise. Kong Yingda elaborated: If they are gathered together and intermingled to form a pattern without mutual obstruction, good and bad fortune would not arise; it is precisely because the formed pattern is inappropriate, gathered together yet not in accordance with reason, that good and bad fortune thus arise.

《易》之興也，其當殷之末世、周之盛德邪？當文王與紂之事邪？文王以盛德蒙難而能亨其道，故稱文王之德，以明易之道也。是故其辭危。文王與紂之事，危其辭也。 [疏]正義曰：“《易》之興也”至“易之道也”。此一節明《易》之興起在紂之末世，故其辭者，憂其傾危也。以當紂世憂畏滅亡，故作《易》辭，多述憂危之事，亦以垂法於後，使保身危懼，避其患難也。周氏云：“謂當紂時，不敢指斥紂惡，故其辭微危而不正也。”今案康伯之注云：“文王與紂之事，危其辭也”。則似周釋為得也。案下覆云：“危者使平”，則似危謂憂危，是非既未可明，所以兩存其釋也。

The classic text says: The rise of The Zhou Changes probably occurred during the late Shang dynasty and the flourishing period of the Zhou family's virtue. It probably took place during the time of King Wen and King Zhou. Han Kangbo's commentary explains: King Wen, with his great virtue, suffered misfortunes, yet he was able to spread his way, so he used King Wen's virtue to explain the principles of The Changes. The classic text continues: Therefore, the words of The Changes are full of danger and caution. Han Kangbo's commentary explains: Because he was in the situation between King Wen and King Zhou, the words were spoken in such a cautious and dangerous manner. Kong Yingda further explains: From "The rise of The Changes" to "the way of The Changes," this passage discusses how The Changes arose during the late reign of King Zhou, so its words are full of anxiety and danger. Because he lived in the time of King Zhou, he was anxious about the possibility of destruction, so the words of The Changes often spoke of matters of anxiety and danger. At the same time, they also set an example for later generations, enabling people to preserve themselves and be cautious, thus avoiding calamities. He also compared the two interpretations: Zhou Hongzheng believed that "at that time, it was not possible to directly criticize King Zhou's evil deeds, so the words were subtle and indirect rather than straightforward." According to Han Kangbo's commentary, "the events of King Wen and King Zhou made the words dangerous," which seems to be a more accurate interpretation. However, looking at the following text, which says "dangerous things are made safe," the term "danger" seems to refer to anxiety and caution. It is difficult to determine which interpretation is correct, so both are preserved.

危者使平，易者使傾。易，慢易也。 [疏]正義曰：“危者使平”者，既有傾厄，以蒙大難，文王有天下，是危者使平也。“易者使傾”者，若其慢易，不循易道者，則使之傾覆，若紂為凶惡，以至誅滅也。

The text says: Those who are anxious and fearful are made safe by the Book of Changes; those who are careless and negligent are brought to ruin by the Book of Changes. Han Kangbo explained that here the word "易" is read as meaning "easy" or "careless," referring to negligence. Kong Yingda elaborated: "Transforming danger into safety" means that King Wen was in perilous and difficult circumstances, suffering great calamities, yet eventually gained the world, thus showing how those in danger can become safe. "Transforming ease into ruin" means that if one is careless and does not follow the Way of the Book of Changes, they will suffer ruin, like King Zhou who was extremely cruel and evil, ultimately being destroyed.

其道甚大，百物不廢。懼以終始，其要無咎。此之謂易之道也。夫文不當而吉凶生，則保其存者亡，不忘亡者存，有其治者亂，不忘危者安，懼以終始，歸於無咎，安危之所由，爻象之本體也。 [疏]正義曰：“其道甚大，百物不廢”者，言易道功用甚大，百種之物，賴之不有休廢也。“懼以終始”者，言恆能憂懼於終始，能於始思終，於終思始也。“其要無咎”者，若能始終皆懼，要會歸於無咎也。“此之謂易之道”者，言易之為道，若能終始之懼，則無凶咎，此謂易之所用之道，其大體如此也。

The text says: The Way of the Book of Changes is extremely vast and comprehensive, and all things rely on it without being abandoned; from beginning to end, one should always maintain vigilance and caution, and the essence lies in having no faults—this is called the Way of the Book of Changes. Han Kangbo explained: since "the words are not appropriate," good fortune and misfortune arise; those who think they can maintain the current state will eventually perish, while those who do not forget the possibility of downfall will remain; those who think they have achieved peace will eventually face disorder, while those who do not forget the danger will remain secure. From beginning to end, maintaining vigilance leads to having no faults—this is the origin of safety and danger, which is the fundamental principle of the trigrams. Kong Yingda further explained: "Its Way is very great, and all things are not abandoned" means that the Way of the Book of Changes has great utility, and all things rely on it without being neglected. "Being cautious from beginning to end" means always maintaining vigilance, thinking of the end at the beginning and the beginning at the end. "Its essence is to have no faults" means that if one remains cautious from beginning to end, one will ultimately reach the state of having no faults. "This is called the Way of the Book of Changes" means that the Way of the Book of Changes is such that as long as one remains cautious throughout, there will be no misfortune or calamity; this is the general principle of the Way of the Book of Changes.

[疏]正義曰：“夫乾天下”至“其辭屈”，此第九章。自此巳下終篇末，總明易道之美，兼明易道愛惡相攻，情偽相感，吉凶悔吝由此而生，人情不等，制辭各異也。 夫乾，天下之至健也，德行恆易以知險。夫坤，天下之至順也，德行恆簡以知阻。能說諸心，能研諸侯之慮，諸侯，物主有為者也。能說萬物之心，能精為者之務。

Kong Yingda first identified the section: from "Fu Qian Tianxia" to "Qi Ci Qu" is the ninth chapter of the Great Treatise Below. From this point onward until the end of the chapter, the overall exposition explains the beauty of the Way of the Book of Changes, and explains that love and hate attack each other, sincerity and falsehood respond to each other, and thus good fortune, regret, and misfortune arise. Human feelings differ, and the words associated with them also differ. The following is the text: Qian represents the most vigorous and strong in the world, its virtue is always gentle and easy, thus it can recognize danger; Kun represents the most gentle and yielding in the world, its virtue is always simple and unadorned, thus it can recognize obstacles; it can make people's hearts happy, and can refine the thoughts of the feudal lords. Han Kangbo explained: "Feudal lords" refer to those who govern all things and take action; the Book of Changes can make the hearts of all things happy, and can make the affairs of those who take action refined.

[疏]正義曰：“德行恆易以知險”者，謂乾之德行，恆易略，不有艱難，以此之故，能知險之所興。若不有易略，則為險也，故行易以知險也。“德行恆簡以知阻”者，言坤之德行，恆為簡靜，不有煩亂，以此之故，知阻之所興也。若不簡則為阻難，故行簡靜，以知阻也。大難曰險，乾以剛健，故知其大難；小難曰阻，坤以柔順，故知其小難。知大難曰險者，案《坎》卦《彖》云：“天險不可升，地險山川丘陵”。言險不云阻，故知險為大難，險既為大，明阻為小也。

Kong Yingda explains: "De xing heng yan yi zhi xian" means that the virtue of the Qian hexagram is always simple and easy, not giving rise to difficulties, thus one can know where danger comes from. If it were not simple and easy, it itself would become dangerous, so one must follow the way of simplicity to recognize danger. "De xing heng jian yi zhi zu" means that the virtue of the Kun hexagram is always simple and quiet, not giving rise to confusion, thus one can know where obstacles come from. If it were not simple, it itself would become an obstacle, so one must follow the way of simplicity and quietness to recognize obstacles. He also distinguishes between "xian" and "zu" in terms of severity: great difficulty is called "xian," and since the Qian hexagram represents strength and vigor, it knows of great difficulty; small difficulty is called "zu," and since the Kun hexagram represents softness and compliance, it knows of small difficulty. The reason for determining great difficulty as "xian" is because the Commentary on the Judgment of the Kan hexagram says, "Heaven's danger is something that cannot be climbed, and Earth's danger is mountains, rivers, hills, and ridges," which only mentions "xian" and not "zu," indicating that "xian" refers to great difficulty. Since "xian" is great, "zu" must naturally be small.

“能說諸心”者，萬物之心，皆患險阻。今以阻險逆告於人，則萬物之心，無不喜說，故曰“能說諸心”也。“能研諸侯之慮”者，研，精也。諸侯既有為於萬物，育養萬物，使令得所，易既能說諸物之心，則能精妙諸侯之慮。謂諸侯以此易之道，思慮諸物，轉益精粹，故云“研諸侯之慮”也。

Kong Yingda continued to explain: "To be able to speak to the hearts of all things" means that the hearts of all things fear difficulties and obstacles. Now the Book of Changes warns people in advance about dangers and obstacles, and the hearts of all things rejoice and are pleased, hence it is called "to be able to speak to the hearts of all things." The "refine" in "to refine the thoughts of the feudal lords" refers to being meticulous. It means that the feudal lords have actions towards all things, nurturing them and ensuring each finds its proper place. Since the Book of Changes can make the hearts of all things rejoice, it can also refine the thoughts of the feudal lords. This means that the feudal lords use the principles of the Book of Changes to consider various matters, and their thoughts become more refined, hence it is said "to refine the thoughts of the feudal lords."

定天下之吉凶，成天下之亹亹者。是故變化云為，吉事有祥。象事知器，占事知來。“夫變化云為”者，行其吉事，則獲嘉祥之應；觀其象事，則知制器之方；玩其占事，則睹方來之驗也。

The text says: The Book of Changes can determine the auspicious and inauspicious of the world, and accomplish the diligent and tireless endeavors of the world. Therefore, in the changes of all things and the words and actions of people, auspicious events have their auspicious signs; observing the forms of things can reveal the methods of making objects, and contemplating divination can foresee the future. Han Kangbo's commentary says: The term "changes and actions" refers to obtaining auspicious and beautiful omens when doing good and virtuous deeds, understanding the methods of making objects through observing forms, and seeing the fulfillment of the future through contemplating divination.

[疏]正義曰：“定天下之吉凶”者，言易道備載諸物得失，依之則吉，逆之則凶，是易能定天下之吉凶也。“成天下之亹亹”者，亹亹，勉也。天下有所營為，皆勉勉不息。若依此易道，則所為得成，故云“成天下之亹亹”也。“是故變化云為”者，易既備含諸事以是之故，物之或以漸變改，或頓從化易，或口之所云，或身之所為也。“吉事有祥”者，若行吉事則有嘉祥之應也。“象事知器”者，觀其所象之事，則知作器物之方也。“占事知來”者，言卜占之事，則知未來之驗也。言易之為道，有此諸德也。

Kong Yingda explains: "To determine the auspicious and inauspicious of the world" means that the Way of the Book of Changes comprehensively records the gains and losses of all things. If one follows it, there will be good fortune; if one violates it, there will be misfortune. Therefore, the Book of Changes can determine the auspicious and inauspicious of the world. "To accomplish the world's diligence" refers to diligence without ceasing. All people, when engaged in endeavors, are diligent without rest. If one acts according to the Way of the Book of Changes, their endeavors will succeed, hence it is said "to accomplish the world's diligence." "Therefore, change and action arise" means that since the Book of Changes comprehensively includes all things, things either gradually change or suddenly transform, some are expressed through speech, others through action. "Good deeds have auspicious signs" means that when one performs good deeds, auspicious and beautiful omens will appear. "Observing the image of things, one knows the method of making objects" means that by observing the things taken as images, one understands the method of making objects. "Divination of affairs knows the future" means that through divination, one can know the future. All these explain that the Way of the Book of Changes possesses these many virtues.

天地設位，聖人成能。聖人乘天地之正，萬物各成其能。 [疏]正義曰：“天地設位”者，言聖人乘天地之正，設貴賤之位也。“聖人成能”者，聖人因天地所生之性，各成其能，令皆得所也。

The text says: Heaven and Earth established positions, and the sage completed the functions of all things. Han Kangbo's commentary explains: The sage followed the correct path of Heaven and Earth, enabling each thing to fulfill its ability. Kong Yingda further explains: "Heaven and Earth established positions" means that the sage followed the correct path of Heaven and Earth, thus establishing the hierarchy of respect and status. "The sage completed the functions" means that the sage followed the nature given by Heaven and Earth to all things, enabling each to fulfill its ability and each to find its proper place.

人謀鬼謀，百姓與能。人謀，況議於眾以定失得也；鬼謀，況寄卜筮以考吉凶也。不役思慮，而失得自明；不勞探討，而吉凶自著。類萬物之情，通幽深之故，故百姓與能，樂推而不厭也。 [疏]正義曰：謂聖人慾舉事之時，先與人眾謀圖以定得失，又卜筮於鬼神以考其吉凶，是與鬼為謀也。聖人既先與人謀鬼神謀，不煩思慮與探討，自然能類萬物之情，能通幽深之理，是其能也，則天下百姓，親與能人，樂推為王也。自此巳上，論易道之大，聖人法之而行。

The text says: consult with people, consult with ghosts and spirits, and the common people also participate in this ability. Han Kangbo explained: "Consulting with people" is a metaphor for discussing with the masses to determine gains and losses, while "consulting with ghosts and spirits" is a metaphor for relying on divination to examine fortune and misfortune. There is no need to exert one's mind, for gains and losses will naturally become clear; there is no need to make efforts in inquiry, for fortune and misfortune will naturally become evident. It can compare and classify the nature of all things and understand the profound reasons behind things, so the common people are willing to follow such a capable person and gladly support him without厌弃. Kong Yingda elaborated: This refers to when a sage is about to take action, he first consults with people to determine gains and losses, and also consults ghosts and spirits through divination to examine fortune and misfortune. This is called "consulting with ghosts." Once the sage has consulted with people and with ghosts and spirits, there is no need to trouble his mind or make inquiries, and he can naturally compare and classify the nature of all things and understand the profound principles behind things, which is his ability. Thus, the people of the world will be willing to follow this capable person and gladly support him as a ruler. The above passage discusses the great nature of the Way of the Book of Changes, and how sages take it as a model for their actions.

八卦以象告，以象告人。爻彖以情言。辭有險易，而各得其情也。 [疏]正義曰：自此巳下，又明卦爻剛柔變動情偽相感之事也。 剛柔雜居，而吉凶可見矣。變動以利言，變而通之，以盡利也。 [疏]正義曰：“剛柔雜居，而吉凶可見矣”者，剛柔二爻相雜而居，得理則吉，失理則凶，故吉凶可見也。“變動以利言”者，若不變不動，則於物有損有害；今變而動之，使利益於物，是變動以利而言說也。

The text says: The Eight Trigrams use symbolic images to convey meaning, while the Line Statements and the彖 Statements express things in terms of actual situations. Han Kangbo explained: The Eight Trigrams use symbols to inform people; the statements of the hexagram lines have both danger and ease, and each expresses the actual situation. Kong Yingda further explained: From here on, it is speaking about the movement and change of the yao's yin and yang, and the mutual influence of true and false situations. The text continues: When the yin and yang lines are mixed together, good and bad fortune can be seen; and movement is discussed in terms of benefit. Han Kangbo explained: Making it change and become flexible is to bring benefit to its fullest extent. Kong Yingda further explained: "When yin and yang lines are mixed, good and bad fortune can be seen" means that when the yin and yang lines are mixed and placed together, if they conform to the situation, it is good; if they do not conform, it is bad, so good and bad fortune are clearly visible. "Movement is discussed in terms of benefit" means that if there is no change or movement, it would be harmful to things; now by making it change and move, things can gain benefit, so movement is discussed in terms of "benefit."

吉凶以情遷。吉凶無定，唯人所動。情順乘理以之吉，情逆違道以蹈凶，故曰“吉凶以情遷”也。 [疏]正義曰：遷，謂遷移。凡得吉者，由情遷移於善也。所得凶者，由情遷於惡也。 是故愛惡相攻而吉凶生，泯然同順，何吉何凶？愛惡相攻，然後逆順者殊，故吉凶生。 [疏]正義曰：若泯然無心，事無得失，何吉凶之有，由有所貪愛，有所憎惡，兩相攻擊，或愛攻於惡，或惡攻於愛，或兩相攻擊，事有得失，故吉凶生也。

The text says: "Good fortune and misfortune change with human emotions." Han Kangbo explained: "Good fortune and misfortune have no fixed nature; they depend entirely on human actions: if one's nature and emotions align with reason, they lead to good fortune; if they contradict the right path, they lead to misfortune. Therefore, it is said 'good fortune and misfortune change with emotions.'" Kong Yingda elaborated: "Migration" refers to change. Those who attain good fortune do so because their emotions have shifted toward the virtuous; those who suffer misfortune do so because their emotions have shifted toward the evil. The text then continues: "Therefore, love and hatred attack each other, and good fortune and misfortune arise." Han Kangbo explained: If all people were indifferent and followed reason alike, there would be no good or bad fortune. It is precisely because love and hatred clash that distinctions between right and wrong emerge, and thus good and bad fortune come into being. Kong Yingda elaborated: If people were completely indifferent and things had no gains or losses, how could there be good or bad fortune? It is precisely because people have desires and aversions that these emotions clash—sometimes love attacks hatred, sometimes hatred attacks love, sometimes they clash with each other—leading to gains and losses, and thus good and bad fortune arise.

遠近相取而悔吝生，相取，尢相資也。遠近之爻，互相資取，而後有悔吝也。 [疏]正義曰：遠謂兩卦上下相應之類，近謂比爻共聚，迭相資取，取之不以理，故悔吝生也。 情偽相感而利害生。情以感物則得利，偽以感物則致害也。 [疏]正義曰：情，謂實情；偽，謂虛偽。虛實相感，若以情實相感則利生，若以虛偽相感則害生也。

The text says: distant lines and near lines draw upon each other, and thus regret and shame arise. Han Kangbo explained: "Drawing upon each other" is like mutual reliance; distant and near lines rely on each other, and only then do regret and shame occur. Kong Yingda elaborated: "Distant" refers to the corresponding relationship between the upper and lower trigrams, while "near" refers to adjacent lines coming together; they take turns drawing upon each other. If this drawing upon is not in accordance with the right way, regret and shame arise. The text then says: true feelings and falsehoods respond to each other, and thus benefit and harm arise. Han Kangbo explained: using true feelings to move external things brings benefit, while using falsehood to move external things brings harm. Kong Yingda elaborated: "Feelings" refer to genuine feelings, and "falsehood" refers to false pretense. The real and the false respond to each other; if they respond with sincere intentions, benefit arises; if they respond with false intentions, harm arises.

凡易之情，近而不相得則凶。近，況比爻也。易之情，剛柔相摩，變動相適者也。近而不相得，必有乖違之患。或有相違而無患者，得其應也；相順而皆凶者，乖於時也。存事以考之，則義可見矣。 [疏]正義曰：近，謂兩爻相近而不相得，以各無外應，則致凶咎；若各有應，雖近不相得，不必皆凶也。

The text says: In general, the situations shown by the Book of Changes, when two lines are close but do not harmonize with each other, will result in misfortune. Han Kangbo explained: "Near" refers to adjacent lines. The situations in the Book of Changes involve the mutual interaction of yin and yang, constant change, and mutual adaptation; when two lines are close but do not harmonize, there will certainly be misfortune. However, there are also cases where lines contradict each other yet there is no misfortune, because each has its proper corresponding line. There are also cases where lines are in harmony but both suffer misfortune, because they go against the appropriate time. By preserving specific instances and examining them, the principles become clear. Kong Yingda further explained: "Near" refers to two lines that are adjacent but do not harmonize; if they do not have corresponding lines outside, they will bring about misfortune; if each has its proper corresponding line, then even though they are close but do not harmonize, they may not necessarily result in misfortune.

或害之，悔且吝。夫無對於物而後盡全順之道，豈可有欲害之者乎？雖能免濟，必有悔吝也。或，欲害之辭也。 [疏]正義曰：言若能弘通，不偏對於物，盡竭順道，物豈害之？今既有心於物，情意二三，其外物則或欲害之，則有凶禍。假令自能免濟，猶有悔及吝也。故云“或害之，悔且吝”也。

The text says: If someone comes to harm him, there will be both regret and shame. Han Kangbo explained: Only by having no opposition towards all things can one fully practice the way of yielding and gentleness, so how could there be anyone wanting to harm him? Now that harm has already come, even if one can escape disaster, regret and shame are inevitable. The word "or" here expresses the attitude of "someone wanting to harm." Kong Yingda further explained: If one can be broad-minded and not biased towards any particular side, fully practicing the way of yielding to things, how could external things come to harm him? Now that one has private feelings towards external things, with fluctuating emotions, external things may intend to harm him, thus bringing about misfortune. Even if one can escape disaster, one still cannot avoid regret and shame, hence it is said, "If someone harms him, there will be regret and shame."

將叛者其辭慚，中心疑者其辭枝。吉人之辭寡，躁人之辭多。誣善之人其辭游，失其守者其辭屈。 [疏]正義曰：“將叛者其辭慚”者，此巳下說人情不同，其辭各異。將欲違叛巳者，貌雖相親，辭不以實，故其辭慚也。“中心疑者其辭枝”者，枝，謂樹枝也。中心於事疑惑，則其心不定，其辭分散若閒枝也。“吉人之辭寡”者，以其吉善辭直，故辭寡也。“躁人之辭多”者，以其煩躁，故其辭多也。

The text says: Those who are about to betray someone speak with shame; those who are doubtful in their hearts speak in a scattered and disordered manner; the virtuous speak little; the impetuous speak much; and those who slander the good speak in a vague and rootless way. Kong Yingda explains: "Those about to rebel speak with shame" — from here on, it discusses the different human sentiments, hence the different expressions in speech. Those about to betray their superior still appear close on the surface, but their words do not match the truth, so they speak with shame. "Those with doubtful hearts speak in a scattered manner" — the word "branch" refers to a branch of a tree. Those who are uncertain in their hearts speak in a scattered and disordered way, like the branches growing from the main trunk. "The virtuous speak little" because the virtuous have upright hearts and straightforward words, so they speak little. "The impetuous speak much" because they are restless and impatient, so they speak much.

“誣善之人其辭游”者，遊，謂浮游。誣罔善人，其辭虛漫，故言其辭游也。“失其守者其辭屈”者，居不值時，失其所守之志，故其辭屈橈不能申也。凡此辭者，皆論《易經》之中有此六種之辭，謂作《易》之人，述此六人之意，各準望其意而制其辭也。

Kong Yingda then explained further: "The 'you' in 'wu shan zhi ren qi ci you' refers to floating and unstable. Those who slander the good speak in a vacuous and scattered manner, hence they are called 'ci you.' 'Shi qi shou zhe qi ci qu' means that those who lose their position and fail to maintain their original integrity find their words bent and constrained, unable to express themselves freely. The above six types of speech are all referring to the six kinds of expressions found in the Book of Changes. The author of the Book of Changes observed the psychological states of these six kinds of people and composed corresponding line statements according to their inner feelings.

[疏]正義曰：《說卦》者，陳說八卦之德業變化及法象所為也。孔子以伏犧畫八卦，後重為六十四卦，八卦為六十四卦之本。前《繫辭》中略明八卦小成，引而伸之，觸類而長之，天下之能事畢矣。又曰：“八卦成列，象在其中矣。因而重之，爻在其中矣。”又云：“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，遠取諸物，於是始作八卦，以通神明之德，以類萬物之情。”

Kong Yingda provided a general explanation of the "Say on the Trigrams": what is meant by "Say on the Trigrams" is to explain the virtues and transformations of the Eight Trigrams and the things formed by taking the images of objects as models. Confucius believed that Fuxi first drew the Eight Trigrams, and later overlapped them to form the sixty-four hexagrams. The Eight Trigrams are the foundation of the sixty-four hexagrams. Previously, in the "Great Treatise," it was briefly mentioned: "The Eight Trigrams are sufficient for a small achievement; by extending them, and by analogy, all the abilities in the world are completed." It also said, "When the Eight Trigrams are arranged in order, the images are already included; by overlapping them, the lines are already included." It also said, "In ancient times, Fuxi ruled the world. He looked up to observe the images of heavenly objects, looked down to observe the principles of the earth, observed the patterns of birds and beasts and the suitability of the land, took images from himself nearby and from all things far away, thus beginning to create the Eight Trigrams, to harmonize with the virtue of the divine and to compare the forms of all things."

然引而伸之，重三成六之意，猶自未明；仰觀俯察，近身遠物之象，亦為未見。故孔子於此，更備說重卦之由，及八卦所為之象，故謂之《說卦》焉。先儒以孔子《十翼》之次，乾坤《文言》在二《繫》之後，《說卦》之前。以《彖》、《象》附上下二《經》為六卷，則上《繫》第七，下《繫》第八，《文言》第九，《說卦》第十。輔嗣之《文言》分咐《乾》、《坤》二卦，故《說卦》為第九。

Kong Yingda continued to say: However, the meaning of "leading it out and extending it" in the Great Treatise, which refers to the method of repeating the three lines to form six lines, has not been clearly explained. Also, the method of taking images by observing the heavens above and the earth below, by looking closely at the human body and widely at external things, has not been fully presented. Therefore, Confucius here more completely explains the reason for repeating the trigrams and the images taken from things for the Eight Trigrams, hence the name Say Gua. He also arranged the order of the chapters: previous scholars arranged the ten wings of Confucius, placing the Wenyan commentaries of the Qian and Kun trigrams after the upper and lower Great Treatises, and before Say Gua; they also attached the Commentary on the Judgment and Image Commentary to the upper and lower sections of the Classic, combining them into six volumes. Thus, the Upper Great Treatise became the seventh, the Lower Great Treatise the eighth, the Wenyan the ninth, and Say Gua the tenth. However, Wang Bi (whose name was Fuxi) attached the Wenyan separately beneath the Qian and Kun trigrams, not as a separate chapter, so Say Gua was placed ninth.

[疏]正義曰：“昔者聖人”至“以至於命”，此一節將明聖人引伸因重之意，故先敘聖人本制蓍數卦爻，備明天道人事妙極之理。 昔者聖人之作《易》也，幽贊於神明而生蓍，幽，深也。贊，明也。蓍受命如向，不知所以然而然也。

Kong Yingda first outlines the section: from "In the past, the sage" to "until it reaches destiny," this passage is meant to explain the purpose of the sage in extending the Eight Trigrams and thus recombining them into hexagrams. Therefore, it first describes how the sage originally established the number of yarrow stalks and the lines of the hexagrams, fully explaining the subtle and profound principles of heaven and human affairs. The following is the text: In the past, the sage composed the Zhou Yi, deeply supporting the way of the divine and thus created the method of divination with yarrow stalks. Han Kangbo's commentary says: "You" is interpreted as deep, "zhan" as clear; the yarrow stalks receive human inquiries about destiny as if responding to echoes, without knowing why but naturally so.

[疏]“昔者”至“生蓍”。○正義曰：據今而稱上世，謂之昔者也。聰明叡知，謂之聖人。此聖人即伏犧也，不言伏犧而云聖人者，明以聖知而制作也。且下《繫》巳云“包犧氏之王天下也，於是始作八卦”，今言“作《易》”，言是伏犧，非文王等。凡言“作”者，皆本其事之所由，故云“昔者聖人之作《易》也”。聖人作《易》，其作如何以此聖知深明神明之道，而生用蓍求卦之法，故曰“幽贊於神明而生蓍也”。

Kong Yingda explained the passage from "In the past" to "the use of yarrow stalks." He said: when looking back on ancient times from today, it is called "In the past." The wise and intelligent are called "sages." Here, the sage refers to Fuxi. Not directly naming Fuxi but calling him "sage" is to indicate that he created the Book of Changes through his wise and enlightened wisdom. Moreover, the "Great Treatise" below has already stated "Fuxi ruled the world... thus beginning to create the Eight Trigrams." Now saying "composed the Book of Changes" clearly refers to Fuxi, not King Wen or others. Whenever the word "composed" is used, it should trace back to the origin of the matter, so it says "In the past, the sage composed the Book of Changes." As for how the sage composed the Book of Changes, it was because he possessed profound wisdom and understanding of the divine, thus creating the method of using yarrow stalks for divination, so it says "conversing with the divine and producing the yarrow stalks."

○注“幽深也”至“然也”。○正義曰：幽者，隱而難見，故訓為深也。贊者，佐而助成，而令微者得著，故訓為明也。“蓍受命如向，不知所以然而然”者，釋聖人所以深明神明之道，便能生用蓍之意，以神道與用蓍相協之故也。神之為道，陰陽不測，妙而無方，生成變化，不知所以然而然者也。蓍則受人命令，告人吉凶，應人如向，亦不知所以然，而然與神道為一，故《繫辭》云“蓍之德員而神”，其受命如向，亦《繫辭》文也。

Kong Yingda explained the passage from Han Kangbo's commentary from "yōu, deep" to "not knowing why but it is so." He said that "yōu" refers to something hidden and hard to see, so it is interpreted as "deep." "Zàn" means to assist and complete, enabling the subtle to become visible, so it is interpreted as "bright." As for "the yarrow stalks receive the mandate as an echo, not knowing why but it is so," this explains why the sage who deeply understands the way of the divine can use the yarrow stalks. It is because the way of the divine and the use of the yarrow stalks are originally harmonious. The divine way involves yin and yang transformations that are unpredictable, mysterious and without fixed place, generating all things and undergoing continuous change, all happening without knowing why but naturally so. The yarrow stalks receive human inquiries and respond with fortune and misfortune, answering as swiftly as an echo, also happening without knowing why but naturally so. Thus, they are in harmony with the divine way. Therefore, the Great Treatise says, "The virtue of the yarrow stalks is round and divine." The phrase "they receive the mandate as an echo" also comes from the Great Treatise.

參天兩地而倚數，參，奇也。兩，耦也。七、九陽數，六、八陰數。 [疏]“參天”至“倚數”。○正義曰：倚，立也。既用蓍求卦，其揲蓍所得，取奇數於天，取耦數於地，而立七、八、九、六之數，故曰“參天兩地而倚數也”。

The text says: "Using three to correspond to Heaven, using two to correspond to Earth, and based on this to establish numbers." Han Kangbo's commentary explains: "San" refers to odd numbers, "liang" refers to even numbers; seven and nine are yang numbers, while six and eight are yin numbers. Kong Yingda's commentary on the passage from "San Tian" to "Yi Shu" says: "Yi" means to establish or set up. Since divination is done using yarrow stalks, the numbers obtained by divining with the yarrow stalks are taken from Heaven as odd numbers and from Earth as even numbers, and thus the numbers seven, eight, nine, and six are established. Therefore, it is said "San Tian Li Di Er Yi Shu."

○注“七九陽數”。○正義曰：先儒馬融、王肅等解此，皆依《繫辭》云：“天數五，地數五，五位相得而各有合”，以為五位相合，以陰從陽。天得三合，謂一、三與五也；地得兩合，謂二與四也。鄭玄亦云天地之數備於十，乃三之以天，兩之以地，而倚託大演之數五十也。必三之以天，兩之以地者，天三覆，地二載，欲極於數，庶得吉凶之審也。

Kong Yingda explained the sentence "seven and nine are yang numbers, six and eight are yin numbers" from Han's commentary by first listing previous interpretations. He said: previous scholars such as Ma Rong and Wang Su interpreted this sentence based on the Great Treatise "Heaven has five numbers, Earth has five numbers, the five positions are mutually compatible and each has its corresponding number." They believed that these five groups of numbers are combined, with yin following yang: the numbers belonging to Heaven are three, referring to one, three, and five; the numbers belonging to Earth are two, referring to two and four. Zheng Xuan also said that the numbers of Heaven and Earth are complete in ten, so three is paired with Heaven and two is paired with Earth, relying on the fifty numbers of Da Yan. The reason for necessarily pairing three with Heaven and two with Earth is because Heaven has the meaning of three layers of covering, and Earth has the meaning of two layers of bearing. To push the numbers to their extremes, one can hope to make the judgment of good and bad more accurate.

其意皆以《繫辭》所云“大演之數五十，其用四十有九”，明用蓍之數。下雲天數五，地數五，五位相得而各有合，天地之數五十有五，以為大演即天地之數。又此上言“幽贊於神明而生蓍”，便云“參天兩地而倚數”，驗文準義，故知如此。 韓康伯注《繫辭》云“大演之數五十”，用王輔嗣意。雲《易》之所賴者五十，其用四十有九，則其一不用也。不用而用以之通，非數而數以之成。用與不用，本末合數，故五十也。以大衍五十，非即天地之數，故不用馬融、鄭玄等說。

Kong Yingda then explains the basis of the previous interpretations: they all take the statement from the Great Treatise, "The number of the great derivation is fifty, of which forty-nine are used," as the number of stalks used in divination. The following text says, "The heavenly number is five, the earthly number is five, the five positions correspond with each other and each has its match," and the total of the heavenly and earthly numbers is fifty-five. Therefore, they conclude that the number of the great derivation is the number of heaven and earth. Moreover, the text above first mentions "the silent praise of the divine and the birth of the stalks," and immediately follows with "three for heaven and two for earth, relying on numbers," so by checking the sentences and reasoning through the meaning, they arrived at this interpretation. Kong Yingda then points out the different approach of Han Kangbo: Han Kangbo, in commenting on the Great Treatise's "The number of the great derivation is fifty," adopts Wang Bi's view, stating that the Book of Changes relies on fifty, but actually uses forty-nine, leaving one stalk unused. The one that is not used, because it is not used, allows the rest to be counted; it does not participate in the counting, yet the counting depends on it. The used and the unused, the original and the final, are combined in calculation, so it totals fifty. Since they have determined that the fifty of the great derivation is not equivalent to the number of heaven and earth, Han Kangbo does not adopt the view of Ma Rong and Zheng Xuan.

然此倚數生數，在生蓍之後，立卦之前，明用蓍得數而布以為卦，故以七、八、九、六當之。七、九為奇，天數也；六、八為耦，地數也，故取奇於天，取耦於地，而立七、八、九、六之數也。 何以參兩為目奇耦者？蓋古之奇耦，亦以三兩言之。且以兩是耦數之始，三是奇數之初故也。不以一目奇者，張氏云以三中含兩，有一以包兩之義，明天有包地之德，陽有包陰之道，故天舉其多，地言其少也。

Kong Yingda then explained his own choices: the terms "yi shu" and "sheng shu" mentioned here appear between "sheng chi" and "li gua," indicating that they are used after obtaining numbers through the divination with chi grass and before establishing the hexagram. Therefore, the numbers seven, eight, nine, and six are used correspondingly. Seven and nine are odd numbers, belonging to heaven; six and eight are even numbers, belonging to earth. Thus, odd numbers are taken from heaven and even numbers from earth to establish the numbers seven, eight, nine, and six. He then asked further: why are odd and even numbers called "can" and "liang"? Probably because ancient people used "san" and "liang" to refer to odd and even numbers. Moreover, "liang" is the beginning of even numbers, and "san" is the beginning of odd numbers. As for why "yi" is not used to refer to odd numbers, Zhang's explanation is that "san" contains "liang," implying "yi" encompasses "liang," which shows the virtue of heaven encompassing earth and the principle of yang encompassing yin. Therefore, the number of heaven is taken as more, and the number of earth as less.

觀變於陰陽而立卦。卦，象也。蓍，數也。卦則雷風相薄，山澤通氣，擬象陰陽變化之體；蓍則錯綜天地參兩之數，蓍極數以定象，卦備象以盡數，故蓍曰“參天兩地而倚數”，卦曰“觀變於陰陽”也。

The text says: Observe the changes of yin and yang to establish the trigrams. Han Kangbo's commentary explains: The trigrams belong to "image" (xiang), and the yarrow stalks belong to "number" (shu). Regarding the trigrams, thunder and wind approaching each other, mountain and marsh communicating with each other, are imitating the forms of yin and yang changes; regarding the yarrow stalks, it is about the numbers "three heavens and two earths" (canshan lidili). The yarrow stalks push the numbers to their extreme to determine the image, while the trigrams complete the image to exhaust the numbers. Therefore, when speaking of the yarrow stalks, it says "three heavens and two earths and relying on numbers," and when speaking of the trigrams, it says "observe changes in yin and yang."

[疏]“觀變”至“立卦”。○正義曰：言其作《易》聖人，本觀察變化之道，象於天地陰陽而立乾坤等卦，故曰“觀變於陰陽而立卦”也。 ○注“卦則雷風”。○正義曰：“卦則雷風相薄，山澤通氣，擬象陰陽變化之體”者，此言六十四卦，非小成之八卦也。伏犧初畫八卦，以震象雷，以巽象風，以艮象山，以兌象澤。八卦未重，則雷風各異，山澤不通，於陰陽變化之理，未為周備，故此下云“八卦相錯，數往者順，知來者逆”，注云“八卦相錯，變化理備，於往則順而知之，於來則逆而數之”是也。

Kong Yingda explains the passage from "Observing Change" to "Establishing the Hexagrams": It refers to the sage who composed the Book of Changes originally observing the way of change, taking inspiration from heaven and earth and yin and yang to establish hexagrams such as Qian and Kun. Therefore, it says "Observing change in yin and yang and establishing hexagrams." He then explains Han's comment on the sentences following "The hexagrams are thunder and wind interacting": Han says "The hexagrams are thunder and wind interacting, mountains and marshes communicating, imitating the form of change in yin and yang," referring to the sixty-four hexagrams, not only the three-line Eight Trigrams. Fuxi first drew the Eight Trigrams, using Zhen to represent thunder, Xun to represent wind, Gen to represent mountain, and Dui to represent marsh; when the Eight Trigrams had not yet been overlapped, thunder and wind were unrelated, mountains and marshes could not communicate, and the principle of change in yin and yang was not yet complete. Therefore, the following text says "The Eight Trigrams interact and overlap, understanding the past is in the direction of following, knowing the future is in the direction of reversing," and Han's comment "The Eight Trigrams interact and overlap, the principle of change becomes complete, understanding the past is by following the sequence, knowing the future is by reversing the sequence" means exactly this.

知非八卦者，先儒皆以《繫辭》論用蓍之法，云：“四營而成易，十有八變而成卦”者，謂用蓍三扐而布一爻，則十有八變為六爻也。然則用蓍在六爻之後，非三畫之時。蓋伏犧之初，直仰觀俯察，用陰陽兩爻而畫八卦，後因而重之為六十四卦，然後天地變化，人事吉凶，莫不周備，縕在爻卦之中矣。文王又於爻卦之下，繫之以辭，明其爻卦之中吉凶之義。

Kong Yingda then explains why it can be determined that the discussion here is not about the three-line trigrams. Previous scholars relied on the method of using yarrow stalks as discussed in the Great Treatise, saying "four operations make the Book of Changes, and eighteen transformations form a hexagram." This means that each line of a hexagram is determined by three operations with yarrow stalks, and eighteen transformations are needed to form the six lines. Therefore, the use of yarrow stalks comes after the hexagram is formed, not during the stage of the three-line trigrams. Generally, Fuxi first observed celestial phenomena and examined terrestrial patterns, using yin and yang lines to create the Eight Trigrams. Later, he overlapped the Eight Trigrams to form the sixty-four hexagrams, thus encompassing all changes of heaven and earth and the fortune and misfortune of human affairs. King Wen then added textual explanations below each hexagram to clarify the meanings of fortune and misfortune contained within the lines.

蓍是數也，《傳》稱物生而後有象，象而後有滋，滋而後有數，然則數從象生，故可用數求象，於是幽贊於神明而生蓍，用蓍之法求取卦爻以定吉凶，《繫辭》曰“天生神物，聖人則之，無有遠近幽深，遂知來物”是也。《繫辭》言伏犧作《易》之初，不假用蓍成卦，故直言仰觀俯察，此則論其既重之後，端策布爻，故先言生蓍，後言立卦。非是聖人幽贊元在觀變之前。

Kong Yingda then explained the sequence of image and number: the yarrow stalks belong to the category of 'number'. The Zuo Zhuan says that things first arise, then take shape, then proliferate, and then have numbers; thus numbers arise from images, so numbers can be used to seek images. Therefore, the sages deeply praised the divine way and created the yarrow divination. Using the method of yarrow stalks, they obtained the hexagrams and lines to determine fortune and misfortune. The Great Treatise says, "Heaven produces marvelous things, and the sages take them as a model; regardless of distance or depth, they can thus know future events," which is exactly this meaning. The Great Treatise speaks of Fuxi creating the Book of Changes without using yarrow stalks to form hexagrams, so it only mentions observing above and examining below. However, this passage from Shuo Gua refers to after the hexagrams were formed, requiring the arrangement of yarrow stalks and the ordering of lines, so it first mentions "producing yarrow stalks" and then "establishing hexagrams." It does not mean that the sages' act of "secretly praising the divine" originally came before "observing changes."

發揮於剛柔而生爻，剛柔發散，變動相和。 [疏]正義曰：既觀象立卦，又就卦發動揮散，於剛柔兩畫而生變動之爻，故曰“發揮於剛柔而生爻”也。 和順於道德而理於義，窮理盡性，以至於命。命者，生之極，窮理則盡其極也。

The text says: On the two lines of yin and yang, movement and dispersion produce the trigrams. Han Kangbo explains: The yin and yang lines spread out and change, harmonizing with each other. Kong Yingda elaborates: After observing the images and establishing the hexagrams, one then acts upon them through movement and dispersion, generating changing lines on the two types of yin and yang lines, hence it says "movement and dispersion occur on yin and yang to produce the trigrams." The text then continues: Harmonizing with virtue and ordering according to righteousness, thoroughly investigating principles and fully revealing the nature, until one understands the heavenly mandate. Han Kangbo explains: "Mandate" refers to the ultimate limit of life; thoroughly investigating principles is to reach this ultimate limit.

[疏]“和順”至“性命”。○正義曰：蓍數既生，爻卦又立，《易》道周備，無理不盡。聖人用之，上以和協順成聖人之道德，下以治理斷人倫之正義。又能窮極萬物深妙之理，究盡生靈所稟之性，物理既窮，生性又盡，至於一期所賦之命，莫不窮其短長，定其吉凶，故曰“和順於道德而理於義，窮理盡性以至於命”也。○注“命者”至“極也”。○正義曰：命者，人所稟受，有其定分，從生至終，有長短之極，故曰“命者，生之極”也。此所賦命乃自然之至理，故“窮理則盡其極”也。

Kong Yingda explains the passage from "He" to "Xingming": Once the divination numbers have been established and the lines and hexagrams have been determined, the Way of the Book of Changes is complete and thorough, with no principle left unexplained. The sage employs it, upwards to harmonize and achieve the moral virtue of the sage, and downwards to govern and decide the righteousness of human relationships. It can also investigate the subtle and profound principles of all things and thoroughly understand the innate nature of all beings. Once the principles of physical phenomena are fully understood and the nature of beings is clearly known, it further examines the length of one's destiny and determines its fortune and misfortune. Therefore, it is said, "Harmonizing with moral virtue and regulating according to righteousness, investigating principles and exhausting nature until destiny." He then explains Han's commentary from "Ming" to "Qiong Li Ze Jin Qi Ji":the so-called "Ming" refers to what is inherited by humans, each having a definite limit, from birth to death with a fixed length, hence it is said, "Ming is the extreme of life." This assigned destiny is the ultimate principle of nature, hence it is said, "Investigating principles exhausts this ultimate principle."

[疏]正義曰：“昔者”至“成章”，此節就爻位明重卦之意。 昔者聖人之作《易》也，將以順性命之理，是以立天之道曰陰與陽，立地之道曰“柔與剛，在天成象，在地成形。陰陽者，言其氣；剛柔者，言其形，變化始於氣象而後成形。萬物資始乎天，成形乎地，故天曰陰陽，地曰柔剛也。或有在形而言陰陽者，本其始也；在氣而言柔剛者，要其終也。

Kong Yingda first identified the section: from "In the past" to "form a chapter," this part explains the purpose of the hexagrams through the positions of the lines. The following is the text: In ancient times, the sage composed the Zhou Changes in order to follow the principles of life and nature. Therefore, he established the heavenly way as "yin" and "yang," and the earthly way as "flexible" and "strong." Han Kangbo's commentary says: in heaven, it becomes phenomena; in earth, it becomes forms. "Yin and yang" refer to the qi, while "flexible and strong" refer to the forms. Change begins with the phenomena and then solidifies into forms. All things begin with heaven and take shape through earth. Therefore, those belonging to heaven are called yin and yang, and those belonging to earth are called flexible and strong. Sometimes, referring to forms as yin and yang is tracing back to the beginning; sometimes, referring to qi as flexible and strong is concluding at the end.

[疏]“昔者”至“柔與剛”。○正義曰：八卦小成，但有三畫。於三才之道，陰陽未備，所以重三為六，然後周盡，故云“昔者聖人之畫卦作《易》也”。“將以順性命之理”者，本意將此易卦，以順從天地生成萬物性命之理也。其天地生成萬物之理，須在陰陽必備。是以造化闢設之時，其立天之道，有二種之氣，曰成物之陰與施生之陽也。其立地之道，有二種之形，曰順承之柔與特載之剛也。○注“在形而言陰陽者”。○正義曰：“在形而言陰陽”者，即《坤·象》辭云“履霜堅冰，陰始凝”是也。“在氣而言柔剛”者，即《尚書》云“高明柔克”及《左傳》云“天為剛德”是也。

Kong Yingda explains from "In the past" to "soft and strong" section: The Eight Trigrams are only a small completion, with only three lines, so for the three principles of heaven, earth and humanity, yin and yang are not yet complete. Therefore, the three lines are doubled to form six lines, thus becoming complete and exhaustive. Therefore it is said, "In former times, the sage drew the trigrams and composed the Book of Changes." "To follow the principles of the nature and destiny of things" means that the original intention was to use these trigrams to follow the principles of the generation of all things by heaven and earth. The principles of the generation of all things by heaven and earth must have both yin and yang complete. Therefore, at the time of creation, heaven's way has two kinds of qi, namely "yin" which completes all things and "yang" which gives birth to all things; earth's way has two kinds of forms, namely "soft" which follows and submits to the lower and "strong" which independently supports. He then explains Han's annotation "speaking of yin and yang in terms of form": speaking of yin and yang in terms of form refers to the "Commentary on the Image" of the Qian trigram which says "Walking on frost, the ice becomes firm, yin begins to condense"; speaking of soft and strong in terms of qi refers to the "Classic of Documents: Hongfan" which says "High and bright, soft and strong can overcome," as well as the "Zuo Zhuan" which says "Heaven is the virtue of strength."

立人之道曰仁與義。兼三才而兩之，故易六畫而成卦。分陰分陽，迭用柔剛，故易六位而成章，設六爻以效三才之動，故六畫而成卦也。六位，爻所處之位也。二、四為陰，三、五為陽，故曰“分陰分陽”；六爻升降，或柔或剛，故曰“迭用柔剛”也。

The classic text says: Establishing human conduct is called "ren" and "yi". By combining the three elements and pairing each with two lines, the Book of Changes requires six lines to form a single hexagram. By distinguishing between yin and yang positions and alternately using flexible and strong lines, the Book of Changes requires six positions to form its structure. Han Kangbo's commentary explains: Setting up six lines is to follow the movement of the three elements, hence forming a hexagram with six lines. "Six positions" refer to the positions of the lines: second and fourth are yin positions, third and fifth are yang positions, hence it is said "distinguishing yin and yang". The six lines rise and fall, being either flexible or strong, hence it is said "alternately using flexible and strong lines".

[疏]“立人之道”至“成章”。○正義曰：天地既立，人生其間。立人之道，有二種之性，曰愛惠之仁；與斷刮之義也。既備三才之道，而皆兩之，作《易》本順此道理，須六畫成卦，故作《易》者，因而重之，使六畫而成卦也。六畫所處，有其六位，分二、四為陰位，三、五為陽位，迭用六、八之柔爻、七、九之剛爻而來居之，故作《易》者分佈六位而成爻卦之文章也。○注“二四”至“為陽者”。○正義曰：“二、四為陰，三、五為陽”者，王輔嗣以為初、上無陰陽定位，此注用王之說也。

Kong Yingda explains from "Establishing the Way of Humanity" to "Achieving the Chapter": After heaven and earth have been established, humans are born within them. Establishing the Way of Humanity involves two virtues: one is benevolence and generosity, called "Ren," and the other is decisiveness and judgment, called "Yi." The way of the Three Powers has already been completed, and each is paired with two lines. The Book of Changes follows this principle, requiring six lines to form a hexagram. Therefore, those who composed the Book of Changes overlapped the trigrams of three lines to form hexagrams with six lines. The six lines occupy six positions, with the second and fourth positions being yin positions, and the third and fifth positions being yang positions. In turn, soft lines such as six and eight and strong lines such as seven and nine are used to occupy these positions. Thus, those who composed the Book of Changes arranged the six positions to achieve the literary elegance and order of the lines. He then explains Han's annotation "the second and fourth are yin, the third and fifth are yang": Wang Bi believed that the first line and the top line do not have fixed yin or yang attributes. Han Kangbo's annotation adopts exactly Wang Bi's view.

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，易八卦相錯變化，理備於往則順而知之，於來則逆而數之。是故易逆數也。作《易》以逆睹來事，以前民用。

The text says: Heaven and Earth established the positions of above and below, mountains and marshes communicate with each other, thunder and wind are close to each other, water and fire do not despise each other, and the Eight Trigrams intermingle and intertwine; reckoning past events is done in the order of time, while predicting future events is done in reverse order. Han Kangbo explained: The Eight Trigrams intermingle and intertwine to produce change, thus the principles are complete: past events are known by following the order of time, while future events are calculated by reversing the order. The text then says: Therefore, the Book of Changes is about reversing the order of reckoning. Han Kangbo explained: The Book of Changes was created to foresee future events and provide guidance to the people before their actions.

[疏]“天地定位”至“數也”。○正義曰：此一節就卦象明重卦之意，易以乾、坤象天地，艮、兌象山澤，震、巽象雷風，坎、離象水火。若使天地不交，水火異處，則庶類無生成之用，品物無變化之理，所以因而重之，今八卦相錯，則天地人事莫不備矣。故云天地定位而合德，山澤異體而通氣，雷風各動而相薄，水火不相入而相資。

Kong Yingda explains the passage from "Tian Di Ding Wei" to "Shi Gu Yi Nie Shu Ye": this section explains the purpose of composing the hexagrams through the images of the trigrams. The Book of Changes uses Qian and Kun to represent Heaven and Earth, Dui and Gen to represent Lake and Mountain, Zhen and Xun to represent Thunder and Wind, and Kan and Li to represent Water and Fire. If Heaven and Earth did not interact, and Water and Fire remained separate, then all things would not have the function of generation, and the transformation of myriad things would not be possible. Therefore, the eight trigrams are combined into hexagrams. Now, the eight trigrams are intermingled and combined, so the principles of Heaven and Earth and the affairs of human beings are all complete. Therefore, it is said: Heaven and Earth although fixed in their positions, have harmonious virtue; Lake and Mountain although different in form, have connected breath; Thunder and Wind although each acting separately, are close to each other; Water and Fire although different in nature, support each other in function.

既八卦之用變化如此，故聖人重卦，令八卦相錯，乾、坤、震、巽、坎、離、艮、兌，莫不交互而相重，以象天地雷風水火山澤莫不交錯，則易之爻卦，與天地等，成性命之理、吉凶之數，既往之事，將來之幾，備在爻卦之中矣。故易之為用，人慾數知既往之事者，易則順後而知之；人慾數知將來之事者，易則逆前而數之，是故聖人用此易道，以逆數知來事也。 ○注“作《易》”至“民用”。○正義曰：易雖備知來往之事，莫不假象知之，故聖人作《易》以逆睹來事也。“以前民用”者，易占事在其民用之前，此《繫辭》文，引之以證逆數來事也。

Kong Yingda continued to say: Since the functions and transformations of the Eight Trigrams are so profound, the sage combined the trigrams to form sixty-four hexagrams. The trigrams Qian, Kun, Zhen, Xun, Kan, Li, Gen, and Dui all interact and overlap with each other, symbolizing the intermingling of heaven and earth, thunder and wind, water and fire, and mountains and marshes. In this way, the lines and hexagrams of the Book of Changes correspond with heaven and earth, thus embodying the principles of life and death and the numbers of good and bad fortune. All past events and signs of the future are fully contained within the lines and hexagrams. Therefore, in terms of the function of the Book of Changes: when people wish to understand past events, the Book of Changes follows the course of time to know them; when people wish to foresee future events, the Book of Changes works backward to calculate them. Thus, the sage used this system of the Book of Changes to foresee future events through reverse reasoning. He then explained Han's commentary from "Zuo Yi" to "Yi before the people's use": Although the Book of Changes comprehensively understands past and future events, it is always through the hexagrams that this knowledge is obtained. Therefore, the sage composed the Book of Changes to foresee future events. The phrase "Yi before the people's use" means that divination with the Book of Changes always precedes the people's actions. This sentence originally comes from the Great Treatise, and it is cited to confirm the principle of foreseeing future events through reverse calculation.

雷以動之，風以散之。雨以潤之，日以烜之。艮以止之，兌以說之。乾以君之，坤以藏之。 [疏]正義曰：此一節總明八卦養物之功。烜，乾也。上四舉象，下四舉卦者，王肅云：“互相備也。明雷風與震巽同用，乾坤與天地通功也。”

The text says: Thunder is used to move all things, wind is used to scatter all things, rain is used to nourish all things, the sun is used to dry all things, the trigram Gèn is used to stop all things, the trigram Duì is used to delight all things, the trigram Qián is used to govern all things, and the trigram Kūn is used to store all things. Kong Yingda explains: This passage generally explains the function of the eight trigrams in nurturing all things. "Xuǎn" means to dry. The first four lines refer to the phenomena of thunder, wind, rain, and the sun, while the last four lines refer to the trigrams Gèn, Duì, Qián, and Kūn. Wang Su explains: This is a way of expressing mutual complementarity — indicating that thunder and wind have the same function as the trigrams Zhèn and Xùn, and that Qián and Kūn correspond to the functions of heaven and earth.

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。 [疏]正義曰：“帝出乎震”至“故曰成言乎艮”者，康伯於此無注，然《益》卦六二“王用亨於帝，吉”，王輔嗣注云：“帝者，生物之主，興益之宗，出震而齊巽者也。”王之注意，正引此文，則輔嗣之意，以此帝為天帝也。帝若出萬物，則在乎震；絜齊萬物，則在乎巽；令萬物相見，則在乎離；致役以養萬物，則在乎坤；說萬物而可言者，則在乎兌；陰陽相戰，則在乎乾；受納萬物勤勞，則在乎坎；能成萬物而可定，則在乎艮也。

The text says: The heavenly emperor originates from the Trigram Zhen (Thunder), is orderly in Xun (Wind), causes all things to appear in Li (Fire), governs and nurtures all things in Kun (Earth), brings joy and allows expression in Dui (Lake), and has yin and yang contend in Qian (Heaven). In Kan (Water), it receives and stores after labor; in Gen (Mountain), it completes and concludes. Kong Yingda explains that from "The Emperor arises from Zhen" to "Therefore, it is said to be completed and spoken of in Gen," Han Kangbo did not provide commentary. However, in the hexagram Yi (Increase), line six-two, "The king uses offerings to the emperor, which is auspicious," Wang Bi comments, "The emperor is the sovereign who gives birth to all things and the master of benefit and increase, originating from Zhen and being orderly in Xun." The intention of Wang Bi's commentary is to cite this passage from "Shuo Gu" (Exposition of the Trigrams), showing that he understood the term "emperor" as the heavenly emperor. If the heavenly emperor produces all things, it is in Zhen; if it makes all things clean and orderly, it is in Xun; if it causes all things to meet and appear, it is in Li; if it governs and nurtures all things, it is in Kun; if it brings joy and allows expression, it is in Dui; if yin and yang contend, it is in Qian; if it receives all things, labors, and stores, it is in Kan; if it completes all things and brings them to a conclusion, it is in Gen.

萬物出乎震，震，東方也。齊乎巽，巽，東南也。齊也者，言萬物之絜齊也。離也者，明也。萬物皆相見，南方之卦也。聖人南面而聽天下，嚮明而治，蓋取諸此也。 [疏]正義曰：“萬物出乎震，震，東方”者。解上帝出乎震，以震是東方之卦，斗柄指東為春，春時萬物出生也。“齊乎巽，巽，東南也。齊也者，言萬物之絜齊也”者，解上“齊乎巽”，以巽是東南之卦，斗柄指東南之時，萬物皆絜齊也。

The text says: All things arise from the Trigram Zhen. Zhen belongs to the East. All things are orderly in the Trigram Xun, and Xun belongs to the Southeast. The term "qi" means that all things are clean and orderly. Li is brightness; when all things reach Li, they meet and recognize each other. It is the trigram of the South. The sage faces south to govern the world, directing his affairs towards brightness, which is probably based on this symbolism. Kong Yingda explains: "All things arise from Zhen, Zhen is the trigram of the East," which explains the previous statement "the Emperor arises from Zhen." Because Zhen is the trigram of the East, when the handle of the Big Dipper points to the East, it is spring, and all things begin to sprout. "Orderly in Xun, Xun is the trigram of the Southeast. 'Orderly' means that all things are clean and orderly," which explains the previous statement "orderly in Xun." 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.

“離也者，明也。萬物皆相見，南方之卦也。聖人南面而聽天下，鄉明而治，蓋取諸此也”者，解上“相見乎離”，因明聖人法離之事。以離為象日之卦，故為明也。日出而萬物皆相見也，又位在南方，故聖人法南面而聽天下，鄉明而治也。故云“蓋取諸此也”。

Kong Yingda then explained: "Li means brightness. All things become visible to each other. It is the hexagram of the south. The sage faces south to listen to the affairs of the world, and governs towards the light, hence taking the image from this hexagram." These words explain the previous statement "things appear to each other in Li" and also explain the reason why the sage took the image of the hexagram Li. Since Li symbolizes the sun, it is explained as "brightness." When the sun rises, all things become visible to each other; and since the hexagram Li is located in the south, the sage imitates it by facing south to govern, and administers the state towards the light, hence it is said "this is the image taken from it."

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 text says: "The hexagram of K'un represents Earth, where all things are nurtured, hence 'to exert effort upon K'un'." "To speak joyfully upon Dui" — Dui corresponds to autumn, the time when all things rejoice and mature. "To fight upon Qian" — Qian is the hexagram of the Northwest, indicating the confrontation between yin and yang here. "To labor upon Kan" — Kan represents water, the hexagram of the North, also the hexagram of toil, where all things retreat and conceal themselves. "To complete upon Gen" — Gen is the hexagram of the Northeast, where all things both conclude and begin anew, hence 'to complete upon Gen'.

[疏]“坤也者”至“乎艮”。○正義曰：“坤也者，地也萬物皆致養焉，故曰致役乎坤”者，解上“致役乎坤”。以坤是象地之卦，地能生養萬物，是有其勞役，故云“致役乎坤”。鄭云：“坤不言方者，所言地之養物不專一也。”“兌，正秋也，萬物之所說也，故曰說言乎兌”者，解上“說言乎兌”。以兌是象澤之卦，說萬物者，莫說乎澤，又位是西方之卦，斗柄指西，是正秋八月也。立秋而萬物皆說成也。

Kong Yingda explained the passage from "Kun also" to "cheng yan hu Gen." He said, "Kun also, is the earth, all things are nurtured by it, hence it is said 'zhi yi hu Kun.'" This is explaining the previous text "zhi yi hu Kun": since the hexagram "Kun" symbolizes the earth, which nurtures all things, there is its labor and effort, hence it is said "zhi yi hu Kun." Zheng Xuan explained that the hexagram "Kun" does not indicate a direction here, because the earth nourishing all things is not exclusive to any particular direction. "Dui, is the correct autumn, the place where all things are pleased, hence it is said 'shuo yan hu Dui.'" This is explaining the previous text "shuo yan hu Dui": since the hexagram "Dui" symbolizes a marsh, nothing pleases all things more than a marsh; its direction is the west, the handle of the asterism points to the west, which is the eighth month of autumn, after the beginning of autumn, all things are happily matured.

“戰乎乾，乾，西北之卦也，言陰陽相薄也”者，解上”戰乎乾”。以乾是西北方之卦，西北是陰地，乾是純陽而居之，是陰陽相薄之象也。故曰“戰乎乾”。“坎者，水也，正北方之卦也，勞卦也，萬物之所歸也，故曰勞乎坎”者，解上“勞乎坎”。以坎是象水之卦，水行不舍晝夜，所以為勞卦。又是正北方之卦，斗柄指北，於時為冬，冬時萬物閉藏，納受為勞，是坎為勞卦也。 “艮，東北之卦也，萬物之所成終而所成始也，故曰成言乎艮”者，解上“成言乎艮”也。以艮是東北方之卦也。東北在寅丑之間，丑為前歲之末，寅為後歲之初，則是萬物之所成終而所成始也。

Kong Yingda continued, "To fight at Qian, Qian is the trigram of the Northwest, indicating the confrontation between yin and yang." This explains the previous statement "To fight at Qian": since Qian is the trigram of the Northwest, which is the region where yin energy resides, and Qian represents the pure yang, it is an image of yin and yang pressing against each other, hence "To fight at Qian." "Kan, which represents water, is the trigram of the North, a laborious trigram, for all things return to it; thus it is said 'To labor at Kan.'" This explains the previous statement "To labor at Kan": since Kan represents water, which flows ceaselessly day and night, it is called the laborious trigram; it is also the trigram of the North, where the handle of the star compass points, corresponding to winter, the season when all things are in retreat and must be gathered in, which is a time of toil, hence Kan is the laborious trigram. "Gen, which is the trigram of the Northeast, is where all things complete their end and begin anew, hence it is said 'To speak of completion at Gen.'" This explains the previous statement "To speak of completion at Gen": since Gen is the trigram of the Northeast, which lies between Chou and Yin, Chou being the end of the previous year and Yin the beginning of the next year, it is precisely where all things complete their end and start anew.

神也者，妙萬物而為言者也。於此言神者，明八卦運動、變化、推移，莫有使之然者，神則無物妙萬物而為言者。明雷疾風行，火炎水潤，莫不自然相與為變化，故能萬物既成也。

The text says: The term "spirit" refers to its ability to make all things mysterious and indescribable. Han Kangbo's commentary explains that the term "spirit" is introduced here to indicate that the movement, change, and transformation of the eight trigrams occur naturally without any external force driving them; "spirit" itself is not a concrete entity, but is named in this way because of its role in making things mysterious. This means that the swift movement of thunder, the pervasive movement of wind, the upward rising of fire, and the downward moistening of water all naturally contribute to each other's transformation, thus enabling the accomplishment of all things.

[疏]正義曰：“神也者”至“成萬物也”。此一節別明八卦生成之用。八卦運動，萬物變化，應時不失，無所不成，莫有使之然者，而求其真宰，無有遠近，了無晦跡，不知所以然而然，況之曰神也。然則神也者，非物妙萬物而為言者，神既範圍天地，故此之下不復別言乾坤，直舉六子以明神之功用。

Kong Yingda explains: From "Shen ye zhe" to "Ji cheng wanwu ye," this section is used to further explain the function of the Eight Trigrams in generating all things. The Eight Trigrams continuously transform, and all things follow and change accordingly, in harmony with the seasons without losing their measure, and nothing is left incomplete. Yet there is no one who is driving them. If one seeks the true master, one cannot find it, whether far or near, not even a trace or hint can be found. It is unknown why it is so, but naturally it is thus. Therefore, it is compared to "Shen." Thus, "Shen" is not a specific thing, but is named so because it makes all things mysterious and indescribable. Since Shen encompasses the entire universe, the following does not mention the trigrams Qian and Kun separately, but directly cites the six subsidiary trigrams Zhen, Xun, Kan, Li, Gen, and Dui to illustrate the function of Shen.

動萬物者，莫疾乎雷。橈萬物者，莫疾乎風。燥萬物者，莫乎火。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。

The classic text says: What moves all things, nothing is swifter than thunder; what gently bends all things, nothing is swifter than wind; what dries all things, nothing is more powerful than fire; what brings joy to all things, nothing is more pleasing than marsh; what moistens all things, nothing is more nourishing than water; what concludes and initiates all things, nothing is greater than the mountain. Therefore, water and fire influence each other, thunder and wind do not contradict each other, mountain and marsh share the same breath, and only then can changes be set in motion to bring about all things. (In the phrase 'what dries all things, nothing is more powerful than fire,' the original text is missing either the character '熯' or '燥'.)

[疏]正義曰：鼓動萬物者，莫疾乎震，震象雷也。橈散萬物者，莫疾乎巽，巽象風也。乾燥萬物者，莫乎離，離象火也。光說萬物者，莫說乎兌，兌象澤也。潤溼萬物者，莫潤乎坎，坎象水也。終萬物始萬物者，莫盛乎艮，艮東北方之卦也。故水火雖不相入而相逮，及雷風雖相薄而不相悖逆，山澤雖相懸而能通氣，然後能行變化而盡成萬物也。

Kong Yingda explains: The trigram Zhen (Thunder) is the most vigorous in stirring all things; Zhen symbolizes thunder. The trigram Xun (Wind) is the most vigorous in dispersing all things; Xun symbolizes wind. The trigram Li (Fire) is the most powerful in drying all things; Li symbolizes fire. The trigram Dui (Lake) is the most effective in bringing joy to all things; Dui symbolizes lake. The trigram Kan (Water) is the most effective in moistening all things; Kan symbolizes water. The trigram Gen (Mountain) is the most grand in concluding and beginning all things; Gen is the trigram of the Northeast. Therefore, though water and fire are incompatible in nature, they can influence each other; though thunder and wind are close to each other, they do not contradict; though mountain and lake are separated by height and depth, they can communicate through their energies. Only in this way can transformation be carried out completely and all things be completed.

艮不言山，獨舉卦名者，動橈燥潤之功，是雷風水火，至於終始萬物，於山義為微，故言艮而不言山也。上章言“水火不相入”，此言“水火相逮”者，既不相入，又不相及，則無成物之功，明性雖不相入而氣相逮及也。上言“雷風相薄”，此言“不相悖”者，二象俱動，動若相薄，而相悖逆則相傷害，亦無成物之功，明雖相薄而不相逆也。

Kong Yingda then explains two textual questions. First, why does the hexagram "Gen" (Mountain) not mention "mountain" but only refers to the hexagram name? Because the functions of stirring, blowing, drying, and moistening belong to thunder, wind, fire, and water respectively. As for the function of concluding and beginning all things, using "mountain" would be too limited in meaning, hence it is called "Gen" instead of "mountain." Second, the previous chapter says "water and fire do not oppose each other," but here it says "water and fire reach each other." If they neither coexist nor touch each other, they would not be able to achieve the function of creating all things. This is to indicate that although water and fire have opposing natures, their energies can reach each other. Similarly, the previous text says "thunder and wind oppose each other," but here it says "thunder and wind do not contradict each other." Thunder and wind, when both are active, may seem to approach each other, but if they truly contradict, they would harm each other and thus be unable to achieve the function of creating all things. This is to indicate that although they approach each other, they do not contradict.

乾，健也。坤，順也。震，動也。巽，入也。坎，陷也。離，麗也。艮，止也。兌，說也。 [疏]正義曰：此一節說八卦名訓。乾象天，體運轉不息，故為健也。“坤，順也”，坤象地，地順承於天，故為順也。“震，動也”，震象雷，雷奮動萬物，故為動也。“巽，入也”，巽象風，風行無所不入，故為入也。“坎，陷也”，坎象水，水處險陷，故為陷也。“離，麗也”，離象火，火必著於物，故為麗也。“艮，止也”，艮象山，山體靜止，故為止也。“兌，說也”，兌象澤，澤潤萬物，故為說也。

The text says: "Qian represents strength and vigor, Kun represents gentleness and compliance, Zhen represents movement, Xun represents entering, Kan represents peril, Li represents attachment, Gen represents stillness, and Dui represents joy." Kong Yingda explains: this passage discusses the interpretation of the names of the Eight Trigrams. "Qian symbolizes Heaven, which moves ceaselessly, so it is interpreted as 'vigor'." "Kun, compliance" — Kun symbolizes Earth, which complies and supports Heaven, so it is interpreted as 'compliance'." "Zhen, movement" — Zhen symbolizes Thunder, which rises and moves all things, so it is interpreted as 'movement'." "Xun, entering" — Xun symbolizes Wind, which penetrates everywhere, so it is interpreted as 'entering'." "Kan, peril" — Kan symbolizes Water, which often resides in perilous and low places, so it is interpreted as 'peril'." "Li, attachment" — Li symbolizes Fire, which must attach itself to something else to burn, so it is interpreted as 'attachment'." "Gen, stillness" — Gen symbolizes Mountain, which remains still and unmoving, so it is interpreted as 'stillness'." "Dui, joy" — Dui symbolizes Lake, which nourishes all things, so it is interpreted 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。 [疏]正義曰：此一節說八卦畜獸之象，略明遠取諸物也。乾象天，天行健，故為馬也。“坤為牛”，坤象地，任重而順，故為牛也。“震為龍”，震，動象，龍，動物，故為龍也。“巽為雞”，巽主號令，雞能知時，故為雞也。“坎為豕”，坎主水瀆，豕處汙溼，故為豕也。“離為雉”，離為文明，雉有文章，故為雉也。“艮為狗”，艮為靜止，狗能善守，禁止外人，故為狗也。“兌為羊”，兌，說也。王廙云：羊者，順之畜，故為羊也。

The text says: "The trigram Qian represents a horse, Kun represents a cow, Zhen represents a dragon, Xun represents a chicken, Kan represents a pig, Li represents a pheasant, Gen represents a dog, and Dui represents a sheep." Kong Yingda explains: This passage discusses the symbolic associations of the Eight Trigrams with domestic animals and wild creatures, generally illustrating the method of taking images from external objects. "Qian represents a horse" — Qian symbolizes Heaven, and Heaven's movement is strong and unceasing, so it is associated with a horse. "Kun represents a cow" — Kun symbolizes Earth, and a cow is strong and obedient, so it is associated with a cow. "Zhen represents a dragon" — Zhen represents movement, and a dragon is a creature that moves well, so it is associated with a dragon. "Xun represents a chicken" — Xun represents issuing commands, and a chicken can announce the time, so it is associated with a chicken. "Kan represents a pig" — Kan represents water channels and rivers, and a pig thrives in muddy and wet areas, so it is associated with a pig. "Li represents a pheasant" — Li has the meaning of brilliance and beauty, and a pheasant has colorful feathers, so it is associated with a pheasant. "Gen represents a dog" — Gen represents stillness, and a dog is good at guarding and can block outsiders, so it is associated with a dog. "Dui represents a sheep" — Dui means joy, and Wang Yi explains that a sheep is a gentle animal, so it is associated with a sheep.

乾為首，坤為腹，震為足，巽為股，坎為耳，離為目，艮為手，兌為口。 [疏]正義曰：此一節說八卦人身之象，略明近取諸身也。乾尊而在上，故為首也。“坤為腹”，坤能包藏含容，故為腹也。“震為足”，足能動用，故為足也。“巽為股”，股隨於足，則巽順之謂，故為股也。“坎為耳”，坎北方之卦，主聽，故為耳也。“離為目”，南方之卦，主視，故為目也。“艮為手”，艮既為止，手亦能止持其物，故為手也。“兌為口”，兌，西方之卦，主言語，故為口也。

The text says: "Qian takes the image of the head, Kun takes the image of the abdomen, Zhen takes the image of the feet, Xun takes the image of the thighs, Kan takes the image of the ears, Li takes the image of the eyes, Gen takes the image of the hands, and Dui takes the image of the mouth." Kong Yingda's commentary explains that this passage discusses how the Eight Trigrams are taken as images of the human body, roughly explaining the idea in the Great Treatise that "nearby things are taken from the body." Qian is noble and occupies the upper position, just as the head is the most noble and upper part of the body, so it is taken as the head. Kun is taken as the abdomen because Kun can contain and hold all things, just as the abdomen can receive and hold things. Zhen is taken as the feet because the feet are used for movement, and Zhen's meaning is movement, so it is taken as the feet. Xun is taken as the thighs because the thighs move along with the feet, which matches Xun's meaning of following, so it is taken as the thighs. Kan is taken as the ears because Kan is the northern trigram, and the north is associated with hearing, so it is taken as the ears. Li is taken as the eyes because Li is the southern trigram, and the south is associated with brightness and vision, so it is taken as the eyes. Gen is taken as the hands because Gen means stillness, and the hands can grasp and stop things, so it is taken as the hands. Dui is taken as the mouth because Dui is the western trigram, and the west is associated with speech, and the mouth is the organ used for speaking, so it is taken as 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。 [疏]正義曰：此一節說乾坤六子，明父子之道。王氏云：“索，求也。以乾坤為父母而求其子也”。得父氣者為男，得母氣者為女。坤初求得乾氣為震，故曰長男。坤二求得乾氣為坎，故曰中男。坤三求得乾氣為艮，故曰少男。乾初求得坤氣為巽，故曰長女。乾二求得坤氣為離，故曰中女。乾三求得坤氣為兌，故曰少女。

The text says: "Qian" symbolizes Heaven, being the origin of all things, so it is called the father; "Kun" symbolizes Earth, which nurtures all things, so it is called the mother. "Zhen" is a male trigram obtained by seeking once, so it is called the Elder Son; "Xun" is a female trigram obtained by seeking once, so it is called the Elder Daughter; "Kan" is a male trigram obtained by seeking again, so it is called the Middle Son; "Li" is a female trigram obtained by seeking again, so it is called the Middle Daughter; "Gen" is a male trigram obtained by seeking a third time, so it is called the Younger Son; "Dui" is a female trigram obtained by seeking a third time, so it is called the Younger Daughter. Kong Yingda's commentary explains that this passage discusses how "Qian" and "Kun" generate six subsidiary trigrams, thereby illustrating the relationship between father and son. Wang Bi says: "Suo" means seeking. By seeking from "Qian" and "Kun," which are regarded as father and mother, the children are generated. Those that receive the yang energy from the father become male trigrams, and those that receive the yin energy from the mother become female trigrams. "Zhen" is formed when the first line of "Kun" seeks the yang energy of "Qian," so it is called the Elder Son; "Kan" is formed when the second line of "Kun" seeks the yang energy of "Qian," so it is called the Middle Son; "Gen" is formed when the third line of "Kun" seeks the yang energy of "Qian," so it is called the Younger Son. "Xun" is formed when the first line of "Qian" seeks the yin energy of "Kun," so it is called the Elder Daughter; "Li" is formed when the second line of "Qian" seeks the yin energy of "Kun," so it is called the Middle Daughter; "Dui" is formed when the third line of "Qian" seeks the yin energy of "Kun," so it is called the Younger Daughter.

乾為天，為圜，為君，為父，為玉，為金，為寒，為冰，為大赤，為良馬，為老馬，為瘠馬，為駁馬，為木果。 [疏]正義曰：此下歷就八卦廣明卦象者也。此一節廣明乾象。乾既為天，天動運轉，故為圜也。為君為父，取其尊道而為萬物之始也。為玉為金，取其剛之清明也。為寒為冰，取其西北寒冰之地也。為大赤，取其盛陽之色也。為良馬，取其行健之善也。為老馬，取其行健之久也。為瘠馬，取其行健之甚。瘠馬，骨多也。為駁馬，言此馬有牙如倨，能食虎豹。《爾雅》云：“倨牙，食虎豹。”此之謂也。王廙云：“駁馬能食虎豹，取其至健也。”為木果，取其果實著木，有似星之著天也。

The text says: "The trigram Qian (Heaven) takes the following symbolic forms: Heaven, roundness, ruler, father, jade, metal, coldness, ice, bright red color, good horse, old horse, thin horse, and spotted horse, as well as the fruit on a tree." Kong Yingda's commentary explains: From here on, each trigram is elaborated upon to explain its symbolic meanings. This section elaborates on the symbolic forms of the trigram Qian. Since Qian symbolizes Heaven, which continuously moves and has a round shape, it is symbolized as round. It is also symbolized as ruler and father, because it represents the supreme and the origin of all things. It is symbolized as jade and metal, because it is hard and clear in nature. It is symbolized as cold and ice, because Qian is located in the northwest, which is a cold and icy region. It is symbolized as bright red, because it represents the color of the most intense yang energy. It is symbolized as a good horse, because it moves vigorously and is complete; as an old horse, because it moves vigorously and lasts long; as a thin horse, because it moves vigorously to the extreme—thin horse refers to a horse with visible bones. It is symbolized as a spotted horse, because this kind of horse has teeth like saws and can eat tigers and leopards. The Classic of Mountains and Seas says, "Saw-like teeth, eats tigers and leopards," referring to this. Wang Yi says: "The spotted horse can eat tigers and leopards, symbolizing its extreme strength." It is also symbolized as the fruit on a tree, because the fruit is attached to the tree, just as stars are attached to the sky.

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。其於地也為黑。 [疏]正義曰：此一節廣明坤象。坤既為地，地受任生育，故謂之為母也。為布，取其地廣載也。為釜，取其化生成熟也。為吝嗇，取其地生物不轉移也。為均，取其地道平均也。為子、母牛，取其多蕃育而順之也。為大輿，取其能載萬物也。為文，取其萬物之色雜也。為眾，取其地載物非一也。為柄，取其生物之本也。其於地也為黑，取其極陰之色也。

The text says: "Kun" takes the image of earth, mother, cloth, pot, stinginess, equality, young ox and mother ox, large cart, color, multitude, and handle. In terms of earth, it takes the image of black. Kong Yingda's commentary explains that this section elaborates on the image of the "Kun" hexagram. Since "Kun" symbolizes earth, which bears the weight of all things and nurtures myriad creatures, it is called mother. Taking the image of cloth is because the earth is vast and carries all things. Taking the image of pot is because it enables things to be transformed and mature. Taking the image of stinginess is because the earth nurtures all things yet remains in its place and does not move. Taking the image of equality is because the way of earth is level and uniform. Taking the image of young ox and mother ox is because it produces many and is gentle in nature. Taking the image of large cart is because it can carry all things. Taking the image of color is because the colors of myriad things are intermingled. Taking the image of multitude is because the things carried by the earth are not of one kind. Taking the image of handle is because it is the root of all things. Taking the image of black in terms of earth is because the color of extreme yin is black.

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。 [疏]正義曰：此一節廣明震象。為玄黃，取其相雜而成蒼色也。為旉，取其春時氣至，草木皆吐，旉布而生也。為大塗，取其萬物之所生也。為長子，如上文釋，震為長子也。為決躁，取其剛動也。為蒼筤竹，竹初生之時色蒼筤，取其春生之美也。為萑葦，萑葦，竹之類也。

The text says: "Zhen" takes the image of thunder, dragon, a color of green and yellow mixed together, blooming flowers and buds, a great road, the eldest son, decisiveness and restlessness, young green bamboo, and reeds. For horses, the image is a horse that makes a good sound, a horse with white on the hind legs, a horse that lifts its feet high, and a horse with a white forehead. For crops, the image is the seed shell turning upward and sprouting. When taken to the extreme, it becomes strong and vigorous, and flourishing and bright. Kong Yingda's commentary explains that this section elaborates on the imagery of the "Zhen" hexagram. Taking the image of dark yellow, it refers to the mixture of the dark blue of heaven and the yellow of earth, forming a green and dark color. Taking the image of "fu" (a term meaning spreading out), it refers to the spring air causing grass and trees to sprout buds and flowers and leaves to spread out. Taking the image of a great road, it refers to all things arising from it, like a road that is unobstructed. Taking the image of the eldest son, as explained earlier, "Zhen" represents the eldest son. Taking the image of decisiveness and restlessness, it refers to its strong and active nature. Taking the image of young green bamboo, it refers to bamboo being young and green when it first grows, symbolizing the beauty of spring growth. Taking the image of reeds, reeds are of the same category as bamboo.

其於馬也為善鳴，取其象雷聲之遠聞也。為馵足，馬後足白為馵，取其動而見也。為作足，取其動而行健也。為的顙，白額為的顙，亦取動而見也。其於稼也為反生，取其始生戴甲而出也。其究為健，究，極也。極於震動，則為健也。為蕃鮮，鮮，明也。取其春時草木蕃育而鮮明。

Kong Yingda continued to say: For the horse, the image taken is that of a good-sounding neigh, which is taken because it resembles the sound of thunder that can be heard from afar. The image taken is also "shuizu," which refers to the white hooves of a horse, and is taken because when the horse moves, the white hooves are clearly visible. The image taken is also "zuozu," which refers to the horse's movement with strong and powerful strides. The image taken is also "de sang," which refers to a white forehead, and is also taken because when the horse moves, the white forehead is clearly visible. For crops, the image taken is "fansi," which refers to the seed sprouting and breaking through the seed shell. It says "qi jiu wei jian," where "jiu" means extreme, and when the shaking reaches its extreme, it turns into strength and vitality. The image taken is also "fan xian," where "xian" means bright, and is taken because in spring, the grass and trees grow abundantly and display bright colors.

巽為木，為風，為長女，為繩直，為工，為白，為長，為高，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。 [疏]正義曰：此一節廣明巽象。巽為木，木可以輮曲直，即巽順之謂也。為風，取其陽在上搖木也。為長女，如上釋，巽為長女也。為繩直，取其號令齊物，如繩之直木也。為工，亦正取繩直之類，為白，取其風吹去塵，故絜白也。為長，取其風行之遠也。為高，取其風性高遠，又木生而上也。為進退，取其風之性前卻，其物進退之義也。為不果，取其風性前卻，不能果敢決斷，亦皆進退之義也。

The text says: "The trigram 'Xun' (Wind) is symbolized by wood, wind, the eldest daughter, the straightness of a measuring rope, craftsmen, white color, length, height, indecisiveness, lack of decisiveness, and smell; in terms of people, it is symbolized by sparse hair, broad forehead, large white of the eye, and seeking profit, thereby gaining three times the market profit; when taken to its extreme, it becomes the trigram of restlessness." Kong Yingda's commentary explains: this section elaborates on the symbolic meanings of the trigram 'Xun'. It says "Xun represents wood," because wood can be bent and straightened, and can be shaped by human hands, which reflects the meaning of "Xun" as yielding. The symbol of wind is derived from the movement of yang energy above causing trees to sway. The symbol of the eldest daughter is as explained earlier, since "Xun" is the eldest daughter. The symbol of the straightness of a measuring rope is derived from the ability to regulate and align all things, just as a measuring rope can straighten wood. The symbol of craftsmen also refers to this idea of straightening and shaping. The symbol of white color comes from the wind removing dust, resulting in cleanliness and whiteness. The symbol of length is derived from the wind traveling far. The symbol of height is derived from the nature of wind being lofty, and trees growing upward. The symbol of advancing and retreating comes from the nature of wind sometimes advancing and sometimes retreating, thus implying indecisiveness in matters. The symbol of lack of decisiveness also comes from the wind swaying back and forth, unable to make firm decisions, which is consistent with the meaning of advancing and retreating.

為臭，王肅作“為香臭”也。取其風所發也，又取下風之遠聞。其於人也為寡髮，寡，少也。風落樹之華葉，則在樹者稀疏，如人之少發，亦類於此，故為寡髮也。為廣顙，額闊為廣顙，發寡少之義，故為廣顙也。為多白眼，取躁人之眼，其色多白也。為近利，取其躁人之情，多近於利也。市三倍，取其木生蕃盛，於市則三倍之宜利也。其究為躁卦，究，極也。取其風之近極於躁急也。

Kong Yingda continued to say: Taking the image as the scent, Wang Su's version reads "as fragrance and stench," which refers to the spreading of odors by wind, and also the person downwind can smell them from afar. Regarding humans, taking the image as sparse hair, "gu" means few; when the wind blows off the flowers and leaves from trees, those remaining on the tree become sparse, similar to a person having sparse hair, so the image is taken as sparse hair. Taking the image as a broad forehead, a broad forehead is called "guang sang," and sparse hair makes the forehead appear wide, so the image is taken as a broad forehead. Taking the image as white of the eye, it refers to a person with a quick temper who has more white than black in the eye. Taking the image as pursuing immediate profit, it refers to the nature of a quick-tempered person who tends toward wealth and profit. Saying "the market triples the price" refers to the flourishing growth of grass and trees, which can be sold in the market for three times the value. Saying "in the end it becomes the Zao (Restless) hexagram," "jiu" means extreme, referring to the wind reaching its extreme and turning into restlessness.

坎為水，為溝瀆，為隱伏，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。 [疏]正義曰：此一節廣明坎象。坎為水，取其北方之行也。為溝瀆，取其水行，無所不通也。為隱伏，取其水藏地中也。為矯輮，取其使曲者直為矯，使直者曲為輮。水流曲直，故為矯輮也。為弓輪，弓者，激矢。取如水激射也。輪者，運行如水行也。其於人也為加憂，取其憂險難也。為心病，憂其險難。故心病也。為耳痛，坎為勞卦也，又北方主聽，聽勞則耳痛也。為血卦，取其人之有血，尤地有水也。為赤，亦取血之色。

The text says: "Kan" takes the image of water, ditches, concealment, bending and straightening, bows and chariots; in terms of humans, it represents deepening worries, heart disease, ear pain, the blood hexagram, and red color; in terms of horses, it represents a strong back, a quick temper, lowering the head, thin hooves, and dragging; in terms of vehicles, it represents many calamities, movement, the moon, and thieves; in terms of wood, it represents hardness and a lot of wooden heart. Kong Yingda's commentary explains that this section elaborates on the imagery of the Kan hexagram. Saying "Kan represents water" is because it belongs to the northern direction. Taking the image of ditches is because water flows everywhere without obstruction. Taking the image of concealment is because water is hidden underground. Taking the image of bending and straightening: making a bend straight is called "jiao," and making a straight line bend is called "rou," water flows both straight and winding, so it takes the image of bending and straightening. Taking the image of bows and chariots: a bow is used to shoot arrows, taking its likeness to water's forceful flow; a chariot is used for continuous movement, taking its likeness to water's unceasing flow. In terms of humans, taking the image of deepening worries is because it represents fear and danger; taking the image of heart disease is because fear and danger cause illness in the heart; taking the image of ear pain is because Kan is the hexagram of toil, and the north is associated with hearing, so hearing too much causes ear pain; taking the image of the blood hexagram is because the human body has blood, just as the earth has water; taking the image of red color is also because of the color of blood.

其於馬也為美脊，取其陽在中也。為亟心，亟，急也。取其中堅內動也。為下首，取其水流向下也。為薄蹄，取其水流迫地而行也。為曳，取其水磨地而行也。其於輿也為多眚，取其表裡有陰，力弱不能重載，常憂災眚也。為通，取其行有孔穴也。為月，取其月是水之精也。為盜，取水行潛竊如盜賊也。其於木也為堅多心，取剛在內也。

Kong Yingda continued: Regarding the horse, the image taken is of a strong and well-built back and spine, which corresponds to the Yang line in the center of the Kan trigram, similar to a horse's strong and upright back in the middle. The image taken as "quick heart" refers to the meaning of "quick," which is about its middle being solid and its inner part being restless. The image taken as bowing the head is derived from the fact that water always flows downward. The image taken as thin hooves is based on water running close to the ground. The image taken as dragging is based on water flowing slowly along the ground. Regarding the chariot, the image taken is of many misfortunes, which corresponds to the two Yin lines at the top and bottom of the Kan trigram, indicating weak strength that cannot bear heavy loads and often worries about accidents. The image taken as passage is based on the fact that there are holes in the middle that allow passage. The image taken as the moon is based on the moon being the essence of water. The image taken as thieves is based on water secretly flowing and leaking, similar to thieves stealing things. Regarding the wood, the image taken is of being hard and having many hearts, which corresponds to its strong lines inside.

離為火，為日，為電，為中女，為甲胃，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。 [疏]正義曰：此一節廣明離象。離為火，取南方之行也。為日，取其日是火精也。為電，取其有明似火之類也。為中女，如上釋，離為中女也。為甲胃，取其剛在外也。為戈兵，取其剛在於外，以剛自捍也。其於人也為大腹，取其懷陰氣也。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，科，空也。陰在內為空，木既空中者，上必枯槁也。

The text says: "Li" takes the image of fire, the sun, lightning, the middle daughter, armor and helmets, and spears and weapons; in terms of humans, it takes the image of a large belly; it also takes the image of a dry hexagram, turtles, crabs, snails, clams, and tortoises; in terms of wood, it takes the image of being hollow in the middle with the top withered. Kong Yingda's commentary explains that this section expands on the imagery of the hexagram "Li." Saying "Li represents fire" is because it belongs to the southern direction. Taking the image of the sun is because the sun is the essence of fire. Taking the image of lightning is because its brightness is similar to fire. Taking the image of the middle daughter is as explained earlier, "Li" represents the middle daughter. Taking the image of armor and helmets is because its strong lines are on the outside, like armor protecting the body. Taking the image of spears and weapons is also because the strong lines are on the outside, using hardness to protect oneself. Taking the image of a large belly in terms of humans is because it is hollow in the middle and contains yin energy. Taking the image of a dry hexagram is because the sun's exposure dries things out. Taking the image of turtles, crabs, snails, clams, and tortoises is because they all have hard shells with hardness on the outside. Taking the image of being hollow and withered in terms of wood is because "ke" means hollow, and the yin lines inside indicate hollowness. When the middle is already hollow, the top must necessarily wither.

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。 [疏]正義曰：此一節廣明艮象。艮為山，取陰在下為止，陽在於上為高，故艮象山也。為徑路，取其山雖高有澗道也。為小石，取其艮為山，又為陽卦之小者，故為小石也。為門闕，取其有徑路，又崇高也。為果蓏，木實為果，草實為蓏，取其出於山谷之中也。為閽寺，取其禁止人也。為指，取其執止物也。為狗為鼠，取其皆止人家也。為黔喙之屬，取其山居之獸也。其於木也為堅多節，取其山之所生，其堅勁故多節也。

The text says: "Geng" (Hexagram 52) takes its imagery from mountains, narrow paths, small stones, gateways, fruits and melons, gatekeepers such as the阍人 and 寺人, fingers, dogs, mice, black-mouthed wild animals, and wood. Regarding wood, it takes the image of being hard and having many knots. Kong Yingda's commentary explains that this section elaborates on the imagery of "Geng." It says "Geng represents a mountain" because the two yin lines are below and still, while the one yang line is above and lofty, thus resembling a mountain. The imagery of narrow paths comes from the fact that although mountains are high and steep, there are gullies and paths through them. The imagery of small stones comes from the fact that "Geng" both represents a mountain and is the smallest among yang hexagrams, thus resembling small stones. The imagery of gateways comes from the fact that it has passages for entry and exit, and its form is lofty and facing each other. The imagery of fruits and melons comes from the fact that fruits grow on trees and melons grow on grass, both growing in mountain valleys. The imagery of gatekeepers such as the阍人 and 寺人 comes from the fact that they guard the gates and prevent outsiders from entering. The imagery of fingers comes from the fact that fingers can grasp and hold things still. The imagery of dogs and mice comes from the fact that they rest in human dwellings. The imagery of black-mouthed wild animals comes from the fact that they are the beasts that live in the mountains. Regarding wood, the imagery of being hard and having many knots comes from the fact that the trees growing on mountains are tough and have many branches and 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。 [疏]正義曰：此一節廣明兌象。兌為澤，取其陰卦之小，地類卑也。為少女，如上釋，兌為少女也。為巫，取其口舌之官也。為口舌，取西方於五事為言，取口舌為言語之具也。為毀折，為附決。兌西方之卦，又兌主秋也。取秋物成熟，槁稈旱之屬則毀折也，果蓏之屬則附決也。其於地也為剛滷，取水澤所停，則咸鹵也。為妾，取少女從姊為娣也。為羊，如上釋，取其羊性順也。

The classic text says: "The hexagram Dui takes the image of a marsh, a young girl, a shaman, speech, destruction and breaking, and something attached and falling off; in terms of the earth, it takes the image of hard salt-alkali land, and also of a concubine and a sheep." Kong Yingda's commentary explains that this passage expands on the imagery of the hexagram Dui. It says "Dui represents a marsh," because it is the smallest among the yin hexagrams and belongs to the category of earth, which is low-lying. It takes the image of a young girl, as explained earlier, since Dui represents a young girl. It takes the image of a shaman, because shamans use speech to serve the gods, and they are those who manage words. It takes the image of speech, because the west is associated with "speech" in the "Five Matters" of the "Book of Documents: Hongfan," and speech is the tool for speaking. It takes the image of destruction and breaking off, because Dui is the hexagram of the west, and it governs autumn: in autumn, all things mature, and the stalks of grain wither and break, while fruits detach and fall off. In terms of the earth, it takes the image of salt-alkali land, because where water accumulates, the soil becomes salty and alkaline. It takes the image of a concubine, because a young girl follows her elder sister when she marries and becomes a concubine. It takes the image of a sheep, as explained earlier, because sheep are gentle in nature.

[疏]正義曰：《序卦》者，文王既繇六十四卦，分為上下二篇。其先後之次，其理不見，故孔子就上下二《經》，各序其相次之義，故謂之《序卦》焉。其周氏就《序卦》以六門往攝，第一天道門，第二人事門，第三相因門，第四相反門，第五相須門，第六相病門。如《乾》之次《坤》、《泰》之次《否》等，是天道運數門也。如《訟》必有《師》，《師》必有《比》等，是人事門也。如因《小畜》生《履》，因《履》故通等，是相因門也。如《遁》極反《壯》，動竟歸止等，是相反門也。如《大有》須《謙》，《蒙》稚待養等，是相須也。如《賁》盡致《剝》，進極致傷等，是相病門也。

Kong Yingda's commentary explains that the term "Xu Gua" refers to the fact that after King Wen of Zhou arranged the sixty-four hexagrams, he divided them into upper and lower sections, but did not explicitly explain the order in which the hexagrams follow each other. Therefore, Confucius examined the texts of the upper and lower sections of the Classic, and arranged their sequential meanings, hence the title "Xu Gua." The Zhou school categorized the "Xu Gua" into six categories: the first is the Heavenly Way category, the second is the Human Affairs category, the third is the Mutual Dependence category, the fourth is the Mutual Opposition category, the fifth is the Mutual Necessity category, and the sixth is the Mutual Harm category. For example, the hexagram Qian followed by Kun, and Tai followed by Po, belong to the Heavenly Way category; cases such as the necessity of Shi following Song and Song following Bi belong to the Human Affairs category; instances like the emergence of Li from Xiao Xu and the subsequent attainment of Tai belong to the Mutual Dependence category; cases such as Dun reaching its extreme turning into Da Zhuang and motion reaching its limit returning to stillness belong to the Mutual Opposition category; cases such as Da You requiring Qian for balance and Meng being immature and needing nurturing belong to the Mutual Necessity category; and cases such as excessive ornamentation leading to Pei and excessive advancement leading to injury belong to the Mutual Harm category.

韓康伯云：“《序卦》之所明，非《易》之縕也。蓋因卦之次，託象以明義。”不取深縕之義，故云“非《易》之縕”，故以取其人理也。今驗六十四卦，二二相耦，非覆即變。覆者，表裡視之，遂成兩卦，《屯》、《蒙》、《需》、《訟》、《師》、《比》之類是也。變者，反覆唯成一卦，則變以對之，《乾》、《坤》、《坎》、《離》、《大過》、《頤》《中孚》、《小過》之類是也。且聖人本定先後，若元用孔子《序卦》之意，則不應非覆即變，然則康伯所云“因卦之次，託象以明義”，蓋不虛矣。故不用周氏之義。

Kong Yingda continued to say: Han Kangbo's commentary holds that "The 'Xugua' explains not the profound essence of the Book of Changes, but merely follows the order of the hexagrams, using their images to explain the principles." Han's commentary does not take the profound meaning, hence he says "it is not the profound essence of the Book of Changes," and only discusses the principles of human affairs. Now, examining the sixty-four hexagrams, they are all paired in pairs, either "reversed" or "transformed."the so-called "reversed" means turning a hexagram upside down, so that when viewed normally and upside down, they form two hexagrams, such as Zun and Meng, Xu and Song, Shi and Bi.the so-called "transformed" means that when a hexagram is turned upside down, it remains itself, but each line must be transformed into its opposite to match with it, such as Qian and Kun, Kan and Li, Da Guo and Yi, Zhong Fu and Xiao Guo. Moreover, the sage has already determined the order of the hexagrams. If the original order of the hexagrams was based solely on the principles explained in Confucius's "Xugua," then they would not be so orderly, being either reversed or transformed. Thus, Han Kangbo's statement that "following the order of the hexagrams, using their images to explain the principles" is indeed not empty talk. Therefore, the view of Zhou's six gates is not adopted.

有天地，然後萬物生焉。盈天地之間者唯萬物，故受之以《屯》，屯者，盈也。屯者，物之始生也。屯剛柔始交，故為物之始生也。 [疏]正義曰：王肅云：“屯剛柔始交而難生，故為物始生也。”盧氏云：“物之始生故屯難。”皆以物之始生釋屯難之義。案上言“屯者，盈也。”釋《屯》次《乾》、《坤》，其言巳畢。更言“屯者，物之始生”者，開說下“物，生必蒙”，直取始生之意，非重釋《屯》之名也。故韓康伯直引剛柔始交，以釋物之始生也。

The text says: After heaven and earth were formed, all things then came into being; what fills heaven and earth is all things, so after the hexagrams of Qian and Kun, the hexagram Zun comes next. "Zun" means fullness; "Zun" also means the beginning of all things. Han Kangbo's commentary explains: The hexagram Zun represents the beginning of the union between the yin and yang energies, hence it symbolizes the beginning of all things. Kong Yingda's commentary says: Wang Su said, "Zun refers to the beginning of the union between the yang and yin energies, with difficulty following, hence it represents the beginning of all things." Lu said: "Since all things are just beginning to grow, there is difficulty." Both parties use the beginning of all things to explain the meaning of "difficulty" in "Zun." According to the previous text, "Zun means fullness," which explains why the hexagram Zun comes after Qian and Kun, and the point has been made. Here, it says again, "Zun means the beginning of things," which is to introduce the following idea that "things born must be nurtured," taking only the meaning of the beginning, not a new explanation of the name of the hexagram Zun. Therefore, Han Kangbo directly cites "the beginning of the union between the yin and yang" to explain the beginning of all things.

物生必蒙，故受之以《蒙》。蒙者，蒙也。物之稚也。物稚不可不養也，故受之以《需》。需者，飲食之道也。飲食必有訟，故受之以《訟》。夫有生則有資，有資則爭興也。訟必有眾起，故受之以《師》。師者，眾也。眾必有所比，故受之以《比》。眾起而不比，則爭無由息；必相親比，而後得寧也。比者，比也。比必有所畜，故受之以《小畜》。此非大通之道，則各有所畜以相濟也。由比而畜，故曰“小畜”而不能大也。

The text says: All things at their beginning are necessarily in a state of ignorance, so after the hexagram Zun (屯), the hexagram Meng (蒙) follows; "Meng" means ignorance, which is the stage of immaturity for all things. Immaturity cannot do without nourishment, so the hexagram Xu (需) follows; "Xu" discusses the way of food and drink. With food and drink, disputes inevitably arise, so the hexagram Song (讼) follows. Han Kangbo's commentary explains: With life comes the need for material sustenance; with material things comes contention, and contention arises. The text then says: When disputes arise, there must be a gathering of people, so the hexagram Shi (师) follows; "Shi" means multitude. When a multitude gathers, there must be some to follow, so the hexagram Bi (比) follows. Han Kangbo's commentary explains: If a multitude gathers but does not become close, disputes cannot be resolved; only when they become close and support each other can peace be achieved. The text says: "Bi" means to be close and supportive. After being close and supportive, there must be accumulation, so the hexagram Xiao Xu (小畜) follows. Han Kangbo's commentary explains: This is not yet the way of great success; it is only that each has some accumulation to support one another. From closeness comes accumulation, so it is called "Xiao Xu," and it is not yet great.

物畜然後有禮，故受之以《履》。履者，禮也。禮所以適用也。故既畜則宜用，有用則須禮也。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》。否則思通，人人同志，故可出門同人，不謀而合。與人同者，物必歸焉，故受之以《大有》。有大者，不可以盈，故受之以《謙》。有大而能謙必豫，故受之以《豫》。豫必有隨，順以動者，眾之所隨。

The text says: When all things have accumulated, then one can observe propriety, so the Book of Changes follows with the Hexagram of "Footsteps" (Lu). "Lu" means propriety. Han Kangbo's commentary explains: propriety is the standard for proper use of resources; once there is accumulation, one should use it, and when using it, propriety must regulate it. The text says: by practicing propriety, one achieves harmony and prosperity, thus attaining stability, so the Book of Changes follows with the Hexagram of "Prosperity" (Tai). "Tai" means harmony. Things cannot remain harmonious forever, so the Book of Changes follows with the Hexagram of "Opposition" (Po); nor can they remain blocked forever, so it follows with the Hexagram of "Harmony with Others" (Tongren). Han Kangbo's commentary explains: when blocked, one desires to seek harmony; when people's aspirations are the same, they can go out and harmonize with others without prior consultation, naturally in accord. The text says: those who can harmonize with others will surely have all things attached to them, so the Book of Changes follows with the Hexagram of "Great Possession" (Dayou). When one has great possession, one must not be complacent, so the Book of Changes follows with the Hexagram of "Humility" (Qian). When one has great possession and is humble, one will surely be joyful, so the Book of Changes follows with the Hexagram of "Joy" (Yu). Joy will surely attract followers. Han Kangbo's commentary explains: those who act in accordance with reason are precisely those whom the people wish to follow.

[疏]正義曰：鄭玄云：“喜樂而出，人則隨從。孟子曰：吾君不遊，吾何以休？吾君不豫，吾何以助？此之謂也。”王肅云：“歡豫，人必有隨。”隨者，皆以為人君喜樂歡豫，則以為人所隨。案《豫卦·彖》云：“《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。”

Kong Yingda explained "Yu must have Suo" by saying: Zheng Xuan interpreted it as: "When the sovereign enjoys himself and goes out for a tour, the people follow him. The 'Mengzi' says: 'If our sovereign does not go out, how can we rest? If our sovereign does not indulge in pleasures, how can we receive relief?' This is exactly what this means." Wang Su said: "When there is joy and pleasure, there must be someone following." Both of these interpretations hold that the sovereign himself enjoys happiness and pleasure, thus attracting others to follow. However, examining the Commentary on the Judgment of the Yu hexagram, it says: "The Yu hexagram has one yang line that gains the support of all the yin lines, and the mind is thus able to act out its will. To move in accordance with the principles is called Yu. Since Yu moves in accordance with the principles, heaven and earth also move in this way. How much more so for feudal lords and military campaigns? Heaven and earth move in accordance with the principles, so the sun and moon move without losing their course, and the four seasons change without error; the sage moves in accordance with the principles, so punishments are simple and the people are loyal."

即此上云“有大而能謙必豫，故受之以《豫》”，其意以聖人順動能謙，為物所說，所以為豫。人既說豫，自然隨之，則謙順在君，說豫在人也。若以人君喜樂遊豫，人則隨之，紂作靡靡之樂，長夜之飲，何為天下離叛乎？故韓康伯云：“順以動者，眾之所隨。”在於人君取致豫之義，然後為物所隨，所以非斥先儒也。

Kong Yingda continued to say: This is consistent with the previous text, "When one is great yet humble, he must be joyful, hence it is followed by the Book of Joy (Yü)." The meaning is that sages act in accordance with the Way and yet are humble and retreat, thus bringing joy to all things, which is called "Joy." When the people are already joyful, they naturally follow him; thus, humility and compliance lie with the ruler, while joy lies with the people. If we follow the old interpretation, that the sovereign indulges in pleasures and the people will follow, then why did King Zhou of Shang compose soft and licentious music and drink all night, yet the whole world turned against him and rebelled? Therefore, Han Kangbo's commentary only states, "Those who act in accordance with the Way are followed by the people," focusing on the idea that the sovereign first attains the way of harmony and joy, and only then is he followed by the people. This is precisely refuting the views of previous Confucian scholars.

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，可大之業，由事而生。故受之以《臨》。臨者，大也。物大然後可觀，故受之以《觀》。可觀而後有所合，故受之以《噬嗑》。可觀則異方合會也。嗑者，合也。物不可以苟合而巳，故受之以《賁》。賁者，飾也。物相合則須飾，以脩外也。

The text says: Therefore, after the hexagram 《豫》, the hexagram 《随》 follows. Han Kangbo's commentary explains: Those who follow others out of joy will certainly bring about events. The text says: Therefore, the hexagram 《蛊》 follows. "Gǔ" means "affair." Only after there are affairs can there be grandeur. Han Kangbo's commentary explains: All great achievements arise from doing things. The text says: Therefore, the hexagram 《临》 follows. "Lín" means "greatness." Only after things have become grand can they be observed and admired, so the hexagram 《观》 follows. When things are observable and admirable, people will gather and meet, so the hexagram 《噬嗑》 follows. Han Kangbo's commentary explains: Once things are observable and admirable, people from all directions will naturally gather and meet. The text says: "Kè" means "to join together." Things cannot be merely patched together and considered complete, so the hexagram 《贲》 follows. "Bēn" means "to adorn." Han Kangbo's commentary explains: Once things have gathered, they need adornment to refine their appearance.

致飾然後亨則盡矣，故受之以《剝》。極飾則實喪也。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》。不養則不可動，養過則厚。

The text says: When adornment reaches its extreme, the way of success is exhausted, so the hexagram of "Breaking Up" follows. Han Kangbo's commentary explains: When adornment reaches its peak, the essential quality is lost. The text says: "Breaking Up" refers to the shedding off. Things cannot be stripped down to the extreme; when stripped to the utmost, they return to the lower position, so the hexagram of "Returning to the Beginning" follows. Returning to the right path eliminates falsehood, so the hexagram of "Without Delusion" follows. Only after there is no delusion can there be accumulation, so the hexagram of "Great Accumulation" follows. After accumulation comes nurturing, so the hexagram of "Nourishing" follows, "Nourishing" meaning nurturing. Without nurturing, there can be no action, so the hexagram of "Great Excess" follows. Han Kangbo's commentary explains: Without nurturing, there can be no action, but over-nurturing leads to excessive indulgence.

[疏]正義曰：鄭玄云：“以養賢者宜過於厚。”王輔嗣注此卦云：“音相過之過。”韓氏云：“養過則厚。”與鄭玄、輔嗣義同。唯王肅云：“過莫大於不養。”則以為過失之過。案此《序卦》以《大過》次《頤》也。明所過在養。子雍以為過在不養，違《經》反義，莫此之尤。而周氏等不悟其非，兼以過失釋《大過》之名，巳具論之於《經》也。

Kong Yingda explained the name "Da Guo" saying: Zheng Xuan said, "Cultivating a virtuous person should be excessively generous." Wang Bi (whose courtesy name was Fusi) annotated the "Da Guo" hexagram saying, "This 'guo' should be read as 'xiang guo,' meaning 'to surpass.'" Han Kangbo said, "Over-nurturing becomes excessive." Han's annotation agrees with the views of Zheng Xuan and Wang Bi. Only Wang Su said, "No mistake is greater than not nurturing." He took 'guo' as meaning 'mistake.' Examining the "Xu Gua" which places "Da Guo" after "Yi," it is evident that the 'guo' refers to nurturing. Wang Su (whose courtesy name was Zi Yong) thought the 'guo' was in not nurturing, which contradicts the text and reverses the meaning, and there is no greater error than this. However, the Zhou school and others failed to recognize his mistake and still used 'mistake' to explain the name of the "Da Guo" hexagram. This point has already been thoroughly discussed in interpreting the classics.

物不可以終過，故受之以《坎》。坎者，陷也。過而不巳，則陷沒也。陷必有所麗，故受之以《離》。離者，麗也。物窮則變，極陷則反所麗也。有天地然後有萬物，有萬物然後有男女，有男女然後有夫婦，有夫婦然後有父子，有父子然後有君臣，有君臣然後有上下，有上下然後禮義有所錯。

The text says: Things cannot go to excess, so the next is the Hexagram Kan, "Kan" means peril. Han Kangbo's commentary explains: If one goes to excess without knowing when to stop, it will lead to peril. The text then says: After peril, there must be something to rely upon, so the next is the Hexagram Li, "Li" means reliance. Han Kangbo's commentary explains: When things reach their extreme, they must change; when peril reaches its extreme, it turns back to seek reliance. The text continues: After heaven and earth are formed, then there are myriad things; after myriad things are formed, then there are male and female; after male and female are formed, then there are husband and wife; after husband and wife are formed, then there are father and son; after father and son are formed, then there are ruler and subject; after ruler and subject are formed, then there is distinction between above and below; after distinction between above and below is established, then propriety and righteousness have a place to be practiced.

言《咸》卦之義也。凡《序卦》所明，非《易》之縕也，蓋囚卦之次，託以明義。《咸》柔上而剛下，感應以相與。夫婦之象，莫美乎斯。人倫之道，莫大乎夫婦。故夫子殷勤深述其義，以崇人倫之始，而不繫之於離也。先儒以《乾》至《離》為上《經》，天道也。《咸》至《未濟》為下《經》，人事也。夫《易》六畫成卦，三材必備，錯綜天人以效變化，豈有天道人事偏於上下哉？斯蓋守文而不求義，失之遠矣。 [疏]正義曰：韓於此一節注破先儒上《經》明天道，下《經》明人事，於《咸》卦之初巳論之矣。

Han Kangbo's commentary explains: This passage discusses the meaning of the Hexagram Xian. All that is explained in the "Xugua" is not the deepest essence of the principles of the Book of Changes, but rather follows the order of the hexagrams to explain the meaning. The Hexagram Xian has a yao of flexibility on top and a yao of strength below, which mutually respond and connect, symbolizing the intimacy between husband and wife, and there is no more beautiful image than this; and among the principles of human relationships, none is more important than the relationship between husband and wife. Therefore, Confucius earnestly and deeply emphasized this point, using it to highlight the beginning of human relationships, and did not attach it to the Hexagram Li below. Previous scholars divided the Hexagrams from Qian to Li as the Upper Classic, saying they explain the principles of heaven; and the Hexagrams from Xian to Weijie as the Lower Classic, saying they explain human affairs. In reality, the Book of Changes forms hexagrams with six lines, and the three elements of heaven, earth, and humanity must all be present. It integrates and interweaves the principles of heaven and human affairs to imitate change, so how could there be a distinction of heaven and human affairs being separately placed in the upper and lower classics? This is merely clinging to words without seeking the meaning, and the error is very great. Kong Yingda's commentary explains: Han Kangbo's commentary in this section refutes the previous scholars' view that the Upper Classic explains heavenly principles and the Lower Classic explains human affairs, and this issue was already discussed at the beginning of the Hexagram Xian.

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。夫婦之道，以恆為貴。而物之所居，不可以恆，宜與世升降，有時而遯也。物不可以終遯，遯，君子以遠小人。遯而後亨，何可終邪？則小人遂陵，君子日消也。故受之以《大壯》。陽盛陰消，君子道勝。

The text says: The way of husband and wife cannot be without enduring, so it is followed by the Hexagram of Constancy. "Constant" means enduring. Things cannot remain in one place forever, so it is followed by the Hexagram of Retreat. "Retreat" means to withdraw. Han Kangbo's commentary explains: The way of husband and wife values constancy, but the position of all things cannot remain fixed. One should advance or retreat according to the times. When the time comes, one should retreat. The text says: Things cannot retreat forever. Han Kangbo's commentary explains: The Hexagram of Retreat speaks of the gentleman retreating to distance himself from the petty person. Only after retreating can one achieve success. How can one retreat forever? If one continues to retreat, the petty person will advance step by step, and the way of the gentleman will gradually diminish. The text says: Therefore, it is followed by the Hexagram of Great Strength. Han Kangbo's commentary explains: When the yang energy is strong and the yin energy weakens, it is precisely the time when the way of the gentleman prevails.

物不可以終壯，故受之以《晉》。《晉》以柔而進也。晉者，進也。雖以柔而進，要是進也。進必有所傷，故受之以《明夷》。日中則昃，月盈則食。夷者，傷也。傷於外者，必反於家，故受之以《家人》。傷於外，必反脩諸內。家道窮必乖，室家至親，過在失節。故《家人》之義，唯嚴與敬。樂勝則流，禮勝則離。家人尚嚴其敝，必乖也。

The text says: Things cannot always be strong, so it follows the hexagram of "Progress." Han Kangbo's commentary explains: "Progress" is advancing by means of gentle and harmonious conduct. The text says: "Progress" means advancing. Han Kangbo's commentary explains: Although advancing by means of gentle and harmonious conduct, ultimately it is still advancing. The text says: Advancing necessarily involves some injury, so it follows the hexagram of "Darkness upon the Horizon." Han Kangbo's commentary explains: The sun reaches its zenith and then begins to decline; the moon is full and then it wanes. The text says: "Darkness" means injury. If one is injured outside, it must return to the home, so it follows the hexagram of "Family." Han Kangbo's commentary explains: If one is injured outside, it must turn back to mend the inner part. The text says: When the family's way is in hardship, there will be discord. Han Kangbo's commentary explains: A family is originally composed of close relatives; mistakes often arise from losing proper restraint. Therefore, the essence of the hexagram of "Family" lies in strictness and reverence. However, if harmony exceeds propriety, it leads to indulgence; if propriety exceeds harmony, it leads to distance. If the management of the family is solely based on strictness, its consequence will inevitably be mutual discord.

故受之以《睽》。睽者，乖也。乖必有難，故受之以《蹇》。蹇者，難也。物不可以終難，故受之以《解》，解者，緩也。緩必有所失，故受之以《損》。損而不巳必益，故受之以《益》。益而不巳必決，益而不巳，則盈，故必決也。故受之以《夬》。夬者，決也。決必有遇，以正決邪，必有喜遇也。

The text says: Therefore, the hexagram of "Kui" is followed. "Kui" means discord. Discord inevitably leads to hardship, so the hexagram of "Jian" is followed. "Jian" means hardship. Things cannot remain in hardship forever, so the hexagram of "Jie" is followed. "Jie" means relief. Relief and relaxation inevitably lead to loss, so the hexagram of "Sun" is followed. Reduction and loss without end will turn into gain, so the hexagram of "Yi" is followed. Gain without end will inevitably lead to rupture. Han Kangbo's commentary explains: Continuous gain will lead to fullness, and fullness inevitably results in rupture. The text says: Therefore, the hexagram of "Guai" is followed. "Guai" means决断. After决断, there must be harmony. Han Kangbo's commentary explains: Using the right way to eliminate evil will certainly result in pleasant encounters.

故受之以《姤》，姤者，遇也。物相遇而後聚，故受之以《萃》。萃者，聚也。聚而上者謂之升，故受之以《升》。升而不巳必困，故受之以《困》。困乎上者必反下，故受之以《井》。井道不可不革，井久則濁穢，宜革易其故。故受之以《革》。革物者莫若鼎，故受之以《鼎》。革去故，鼎取新。既以去故，則宜制器立法以治新也。鼎所以和齊生物，成新之器也，故取象焉。

The text says: Therefore, the hexagram "Gou" is followed. "Gou" means meeting. After things meet, they will gather together, so the hexagram "Cui" is followed. "Cui" means gathering. After gathering, going upward is called ascending, so the hexagram "Sheng" is followed. Ascending without end will certainly lead to hardship and distress, so the hexagram "Kun" is followed. Being trapped above inevitably leads to returning downward, so the hexagram "Jing" is followed. The way of a well cannot be without change. Han Kangbo's commentary explains: Well water left stagnant becomes dirty and foul, so it should be renewed. The text says: Therefore, the hexagram "Ge" is followed. Changing things is most appropriate with the hexagram "Ding". Han Kangbo's commentary explains: "Ge" is removing the old, "Ding" is taking in the new; after removing the old, one should make utensils and establish laws to govern the new situation. The ding is a vessel used to harmonize five flavors and cook food, which is exactly the vessel for achieving new things, so it is taken as an image here.

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》。旅而無所容，以巽則得出入也。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》。說不可偏繫，故宜散也。

The text says: The person in charge of the ancestral temple ritual vessels is no one more suitable than the eldest son, so it follows with the Zhen hexagram, "Zhen" signifies movement. Things cannot continue moving indefinitely; they must be stopped, so it follows with the Gen hexagram, "Gen" signifies stopping. Things also cannot remain stopped indefinitely, so it follows with the Jie hexagram, "Jie" signifies gradual progress. Progress must have a destination, so it follows with the Gui Mei hexagram. Those who reach a destination will surely become great, so it follows with the Feng hexagram, "Feng" signifies greatness. Greatness reaching its extreme will inevitably lose its place of rest, so it follows with the Lu hexagram. Being in exile without a place to stay, it follows with the Xun hexagram. Han Kangbo's commentary explains: Being in exile without a place to stay, using the way of humility and compliance allows one to move freely. The text says: "Xun" signifies entering. After entering, it brings joy, so it follows with the Dui hexagram, "Dui" signifies joy. After joy, it must spread out, so it follows with the Huan hexagram. Han Kangbo's commentary explains: Joy should not be confined to one place, so it should spread out.

渙者，離也。渙者發暢而無所壅滯則殊趣，各肆而不反則遂乖離也。物不可以終離，故受之以《節》。夫事有其節，則物之所同守而不散越也。節而信之，故受之以《中孚》。孚，信也，既巳有節，則宜信以守之。有其信者必行之，故受之以《小過》。守其信者，則失貞而不諒之道，而以信為過，故曰小過也。有過物者必濟，行過乎恭，禮過乎儉，可以矯世厲俗，有所濟也。故受之以《既濟》。物不可窮也，故受之以《未濟》。終焉。有為而能濟者，以巳窮物者也。物窮則乖，功極則亂，其可濟乎？故受之以《未濟》也。

The text says: "Huan" means dispersion. Han Kangbo's commentary explains: dispersion is to spread out and become open and unobstructed, so that each goes its own way; if people act recklessly without returning, they will eventually become estranged from each other. The text says: things cannot always be dispersed, so it is followed by the "Jie" hexagram. Han Kangbo's commentary explains: when there is a measure, it becomes a standard for all people to follow, thus avoiding dispersion and disorder. The text says: with a measure and upheld by sincerity, it is followed by the "Zhongfu" hexagram. Han Kangbo's commentary explains: "Fu" means trust; once there is a measure, it should be upheld by sincerity. The text says: a person who is sincere must put it into practice, so it is followed by the "Xiao Guo" hexagram. Han Kangbo's commentary explains: someone who clings to small trust will lose the correct path mentioned in the "Lunyu" which says "Zhen er bu liang," meaning to be steadfast but not overly trusting. To take trust too seriously is called "Xiao Guo." The text says: those who go beyond the ordinary can achieve success. Han Kangbo's commentary explains: if one's behavior is overly respectful or one's use of ritual is overly frugal, it can correct the customs of the world and refine the habits of the people, thus achieving success. The text says: therefore, it is followed by the "Ji Ji" hexagram. Things cannot be exhausted, so finally it is concluded with the "Wei Ji" hexagram. Han Kangbo's commentary explains: those who have achieved success are those who have pushed things to their limits; but when things reach their limit, they will go astray, and when achievements reach their peak, disorder will arise. How can there be success then? Therefore, the "Wei Ji" hexagram is used to conclude the entire text.

《雜卦》者，雜糅眾卦，錯綜其義，或以同相類，或以異相明也。 [疏]正義曰：上《序卦》依文王上下而次序之，此《雜卦》孔子更以意錯雜而對辨其次第，不與《序卦》同。故韓康伯云：“雜卦者，雜糅眾卦，錯綜其義，或以同相類，或以異相明也。”虞氏云：“《雜卦》者，雜六十四卦以為義，其於《序卦》之外別言也。”此者聖人之興，因時而作，隨其時宜，不必皆相因襲，當有損益之意也。故《歸藏》名卦之次，亦多異於時。王道蹖駁，聖人之意，或欲錯綜以濟之，故次《序卦》以其雜也。

Han Kangbo's commentary explains the title of the chapter: The so-called "Zagua" (Miscellaneous Hexagrams) is a compilation of all the hexagrams mixed together, combining their meanings in an interwoven manner, some grouped by similarity and others contrasted by difference. Kong Yingda's commentary explains that the previous "Xugua" (Order of Hexagrams) is arranged in the order of King Wen's upper and lower sections; this "Zagua" is arranged by Confucius according to his own understanding, in a mixed and paired manner to distinguish their order, which differs from the "Xugua." Therefore, Han Kangbo says, "The Zagua mixes all the hexagrams together, combining their meanings in an interwoven manner, some grouped by similarity and others contrasted by difference." Yu Fan says, "The Zagua establishes its meaning by mixing all sixty-four hexagrams, forming a separate explanation outside the "Xugua." This is because the sages arose in response to the times, expressing their words according to the needs of the era, not necessarily following the previous sages. There is naturally an element of addition and subtraction. Therefore, the "Guicang" (Book of Changes) arranges the order of the hexagram names, which often differs from the commonly used "Zhouyi" (Book of Changes). In times of disorder and confusion, the sages' intention may have been to use the method of mutual reversal to correct it, hence the "Xugua" is followed by the "Zagua," taking the meaning of "miscellaneous" or "mixed."

乾剛坤柔，比樂師憂。親比則樂，動眾則憂。臨觀之義，或與或求。以我臨物，故曰“與”；物來觀我，故曰“求”。屯見而不失其居。屯利建侯，君子經綸之時。雖見而磐桓，利貞不失其居也。蒙雜而著。雜而未知所定也。求發其蒙，則終得所定。著，定也。

The classic text says: The hexagram Qian is strong and vigorous, and the hexagram Kun is gentle and compliant; the hexagram Bi is harmonious and joyful, and the hexagram Shi is anxious and laborious. Han Kangbo's commentary explains: mutual proximity and mutual assistance lead to harmony and joy, while mobilizing troops and taking action lead to anxiety and labor. The classic text says: The hexagrams Lin and Guan have meanings of giving and seeking respectively. Han Kangbo's commentary explains: since I go to approach and care for all things, it is called "giving"; since all things come to look up to me, it is called "seeking." The classic text says: The hexagram Zun is already manifest but does not lose its position. Han Kangbo's commentary explains: The hexagram Zun is favorable for establishing feudal lords, which is precisely the time for a gentleman to manage and govern the world; although it has already shown its potential, it still hesitates and waits, holding firm to the correct position without departing from its original place. The classic text says: The hexagram Meng is confused and then becomes clear. Han Kangbo's commentary explains: in the state of confusion and ignorance, one does not yet know where to settle; by seeking guidance from others to dispel one's confusion, one can eventually achieve stability. "Zhu" means stability.

震，起也。艮，止也。損、益，盛衰之始也。極損則益，極益則損。大畜，時也。因時而畜，故能大也。無妄，災也。無妄之世，妄則災也。萃聚而升不來也。來，還也。方在上升，故不還也。謙輕而豫怠也。謙者不自重大。噬嗑，食也。賁，無色也。飾貴合眾，無定色也。

The text says: The hexagram Zhen signifies action, and the hexagram Gen signifies stillness; the hexagrams Shen and Yi signify the beginning of a transition from prosperity to decline and from decline to prosperity. Han Kangbo's commentary explains: when reduction reaches its extreme, it turns into increase; when increase reaches its extreme, it turns into reduction. The text says: The hexagram Da Xu discusses timing. Han Kangbo's commentary explains: by accumulating in accordance with the right timing, one can achieve great success. The text says: The hexagram Wu Wang discusses calamity. Han Kangbo's commentary explains: in a world where people do not act recklessly, anyone who acts recklessly will invite calamity. The text says: The hexagram Cui signifies gathering, and the hexagram Sheng signifies ascending without returning. Han Kangbo's commentary explains: "Coming" means returning; since it is ascending, it does not turn back. The text says: The hexagram Qian signifies humility, and the hexagram Yu signifies laziness. Han Kangbo's commentary explains: a humble person does not regard himself as great. The text says: The hexagram Shi He signifies biting and eating, and the hexagram Ben signifies lack of fixed color. Han Kangbo's commentary explains: ornamentation should be in harmony with the preferences of the people, hence there is no fixed color.

兌見而巽伏也。兌貴顯說，巽貴卑退。隨，無故也。蠱，則飭也。隨時之宜，不繫於故也。隨則有事，受之以蠱。飭，整治也。蠱所以整治其事也。剝，爛也。物熟則剝落也。復，反也。晉，晝也。明夷，誅也。誅，傷也。

The text says: The hexagram Dui is about manifestation, and the hexagram Xun is about concealment. Han Kangbo's commentary explains: Dui values the expression of joy, while Xun values humility and yielding. The text says: The hexagram Su is about not clinging to old ways, and the hexagram Gu is about rectifying accumulated evils. Han Kangbo's commentary explains: To act according to the time and circumstances, not clinging to old rules; following something leads to the emergence of affairs, hence the "Sequence of Hexagrams" says that after Su comes Gu. "Chì" means to rectify, and the hexagram Gu is precisely used to rectify accumulated disorders. The text says: The hexagram Bo is about decay. Han Kangbo's commentary explains: When fruit is fully ripe, it falls off. The text says: The hexagram Fu is about returning, the hexagram Jin is about daylight, and the hexagram Mingyi is about injuring. Han Kangbo's commentary explains: "Zhu" means injury.

井通而困相遇也。井，物所通用而不吝也。困，安於所遇而不濫也。咸，速也。物之相應，莫速乎咸。恆，久也。渙，離也。節，止也。解，緩也。蹇，難也。睽，外也。相疏外也。家人，內也。否，泰，反其類也。大壯則止，遯則退也。大正則小人止。小人享則君子退也。

The text says: The "Well" hexagram signifies smoothness, and the "Obstruction" hexagram signifies contentment with one's circumstances. Han Kangbo's commentary explains: Well water is universally accessible and not hoarded; those inpredicament are content with their situation and do not indulge in excessive desires. The text says: The "Salt" hexagram signifies quick response. Han Kangbo's commentary explains: The mutual correspondence between things is nowhere more rapid than in "Salt." The text says: The "Durability" hexagram signifies constancy, the "Dispersal" hexagram signifies separation, the "Regulation" hexagram signifies restraint, the "Release" hexagram signifies easing, the "Obstruction" hexagram signifies difficulty, and the "Strife" hexagram signifies separation. Han Kangbo's commentary explains: They are distant and repel each other. The text says: The "Family" hexagram signifies inward focus; "Great Strength" and "Retreat" are a pair of opposites; the "Great Strength" hexagram signifies stopping, and the "Retreat" hexagram signifies withdrawal. Han Kangbo's commentary explains: When the great path is upright, the petty person naturally stops; when the petty person is in power and unimpeded, the gentleman can only 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。豐，多故也。虛者懼危，滿者戎盈。豐大者多憂故也。親寡，旅也。親寡故寄旅也。離上而坎下也。火炎上，水潤下。小畜，寡也。不足以兼濟也。履，不處也。王弼云：《履》卦陽爻，皆以不處其位為吉也。需，不進也。畏駭而止也。

The text says: The hexagram "Da You" signifies abundance, "Tong Ren" signifies harmony, "Ge" signifies removing the old, "Ding" signifies taking in the new, "Xiao Guo" signifies slight excess, "Zhong Fu" signifies sincerity, and "Feng" signifies many changes. Han Kangbo's commentary explains: A person who is empty fears danger, while a full person guards against overflow; those who are prosperous and great also worry about many changes. The text says: Few close relatives, which is the hexagram "Lu". Han Kangbo's commentary explains: With few relatives, one can only stay as a guest. The text says: The hexagram "Li" signifies upward movement, and "Kan" signifies downward movement. Han Kangbo's commentary explains: Fire has an upward nature, and water has a downward nature. The text says: The hexagram "Xiao Xu" signifies slight accumulation. Han Kangbo's commentary explains: Accumulation is insufficient to benefit the world. The text says: The hexagram "Lv" signifies not being secure in one's position. Han Kangbo's commentary cites Wang Bi: The yang lines of the hexagram "Lv" are considered auspicious because they are not secure in their positions. The text says: The hexagram "Xu" signifies not advancing. Han Kangbo's commentary explains: One stops waiting because of fear of danger.

訟，不親也。大過，顛也。本末弱也。姤，遇也，柔遇剛也。漸，女歸待男行也。女從男也。頤，養正也。既濟，定也。歸妹，女之終也。女終於出嫁也。未濟，男之窮也。剛柔失位，其道未濟，故曰窮也。夬，決也，剛決柔也，君子道長，小人道憂也。

The text says: The hexagram "Strife" indicates mutual lack of harmony; the hexagram "Great Excess" indicates overturning. Han Kangbo's commentary explains: In the hexagram "Great Excess," the first and sixth lines are both yin, meaning the beginning and end are weak, hence overturning. The text says: The hexagram "Meeting" indicates meeting, which is when yin meets yang; the hexagram "Gradual Progress" indicates a woman waiting for the man to come and marry her before she moves. Han Kangbo's commentary explains: A woman follows the man. The text says: The hexagram "Nourishment" indicates nourishing with correctness; the hexagram "Already Completed" indicates each attaining its proper position; the hexagram "Marriage by Capture" indicates the destination of a woman. Han Kangbo's commentary explains: A woman ultimately marries. The text says: The hexagram "Not Yet Completed" indicates the hardship of a man. Han Kangbo's commentary explains: The strong lines and the weak lines are not in proper position, and the path is not yet completed, hence called hardship. The text concludes: The hexagram "Breaking Up" indicates decision, which is when yang removes yin, the way of the gentleman increases, and the way of the petty person is filled with fear.